1 Samuel 15:8 — Word Study
WLCוַיִּתְפֹּ֛שׂ אֶת־ אֲגַ֥ג מֶֽלֶךְ־ עֲמָלֵ֖ק חָ֑י וְאֶת־ כָּל־ הָעָ֖ם הֶחֱרִ֥ים לְפִי־ חָֽרֶב׃
BSAHe capturedtâphas▸ [seized, took hold of] AgagʼĂgag [the king of Amalek, a descendant of Esau] kingmelek of AmalekʻĂmâlêq [a tribe in southern Canaan, enemies of Israel] alivechay [still living, not killed] but devotedchâram■ [utterly destroyed, completely dedicated] allkôl the others {to destruction}ʻam [the entire nation, every person, annihilation, devastation] with the swordchereb [the edge of the sword, a cutting instrument]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְפֹּ֛שׂ | and he seized | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲגַ֥ג | Agag | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| עֲמָלֵ֖ק | Amalek | Noun proper |
| חָ֑י | alive | Adj |
| וְאֶת־ | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| הֶחֱרִ֥ים | he totally destroyed | Verb, Hiphil, perfect third person masculine singular |
| לְפִי־ | to [the] mouth of | Preposition, noun common masculine singular construct |
| חָֽרֶב׃ | [the] sword | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He captured Agag king of Amalek alive, but devoted all the others to destruction with the sword. |
| KJV | And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. |
| ASV | And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. |
| YLT | and he catcheth Agag king of Amalek alive, and all the people he hath devoted by the mouth of the sword; |
| WEB | He took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. |
| BBE | He took Agag, king of the Amalekites, prisoner, and put all the people to the sword without mercy. |
There is agreement among the translations on the meaning of הֶחֱרִ֥ים.
The sentence has a main clause followed by a contrasting action, highlighting the tension between capturing Agag and destroying the rest of the Amalekites.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּפַשׂ
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 15:8
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 Command Against Amalekgenerated
1 Samuel 15:8 recounts how Saul captured Agag, the king of Amalek, but destroyed all the other Amalekites, fulfilling God's command for total annihilation of this enemy nation. This act reflects the ongoing conflict between Israel and Amalek, as well as Saul's complex relationship with divine instruction. The surrounding verses illustrate the tension between obedience and personal judgment, culminating in God's disfavor towards Saul for his incomplete obedience, as seen in 1 Samuel 15:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 15:3 | Now go and attack the Amalekites and devote to destruction all that belongs to them. Do not spare them, but put to death men and women, children and infants, oxen and sheep, camels and donkeys.’” |
| 2 | Numbers 24:7 | Water will flow from his buckets, and his seed will have abundant water. His king will be greater than Agag, and his kingdom will be exalted. |
| 3 | 1 Kings 20:30–34 | The rest of them fled into the city of Aphek, where the wall fell on twenty-seven thousand of the remaining men. Ben-hadad also fled to the city and hid in an inner room. |
| 4 | Esther 3:1 | After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. |
| 5 | 1 Samuel 27:8 | Now David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. (From ancient times these people had inhabited the land extending to Shur and Egypt.) |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֶחֱרִ֥ים, he.che.Rimgenerated
The verb חָרַם (charam) means to devote or destroy, often in a religious context where something is set apart for destruction. It is in the Hiphil stem, indicating a causative action, which emphasizes that Saul actively caused the destruction of the Amalekite people.
This word captures the essence of total annihilation, as commanded by God. The parsing as a perfect tense indicates a completed action, highlighting that Saul's destruction was not just a suggestion but a divine mandate.
How Translations Differ — measured against the Berean Standard Biblegenerated
The BSB translates the verse as he totally destroyed, which aligns with the KJV and ASV that also emphasize the complete destruction commanded by God.
Sentence Structuregenerated
The main verb וַיִּתְפֹּ֛שׂ (and he seized) governs the first part of the verse, while the second part introduces another verb הֶחֱרִ֥ים (he totally destroyed), indicating a shift in action. The structure shows a contrast between the act of capturing Agag and the destruction of the rest of the Amalekite people.
The word order places emphasis on the actions of Saul, with the capturing of Agag presented first, followed by the total destruction of the people, highlighting the gravity of his decisions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַיִּתְפֹּ֛שׂ is rendered as συνέλαβεν (sune laben), meaning 'he seized.' This choice carries a similar connotation of capturing.
The translation reflects the same intent as the Hebrew, emphasizing the act of seizing Agag, while the subsequent destruction aligns with the Hebrew's emphasis on total annihilation.
In plain words — the whole versegenerated
1 Samuel 15:8 tells us that Saul captured Agag, the king of Amalek, alive but destroyed all the other Amalekites. This reflects Saul's partial obedience to God's command to eliminate this enemy nation, which ultimately leads to consequences for his kingship.
Frequently Asked Questionsgenerated
Capturing Agag alive indicates Saul's failure to fully obey God's command to destroy all the Amalekites, as he spared the king instead.
The Amalekites were descendants of Esau and had a history of conflict with Israel, as seen in their attacks during the Exodus.
To devote something to destruction means to set it apart for complete annihilation, often in a religious context, as a form of obedience to God's commands.
Saul's decision to spare Agag while destroying the people shows a significant lapse in judgment and obedience, ultimately leading to God's rejection of him as king.
Reflection Questionsgenerated
- What can we learn about obedience from Saul's actions in this passage?
- How does the concept of total destruction relate to our understanding of God's commands?
- In what ways do we struggle with partial obedience in our own lives?
- What does this story teach us about the consequences of our decisions?
The early church on this verse — how the Fathers read it
Early church writings reference this passage to discuss themes of obedience and leadership, as seen in the Apostolic Constitutions and Bede's commentary.
But he who does not consider these things, will, contrary to justice, spare him who deserves punishment; as Saul spared Agag, and Eli his sons,Early Church Fathers on 1 Samuel 15 →
And he took Agag, king of Amalek, alive, etc. Thus far, Saul's struggle distinguished him as an excellent and discerning ruler, either of himself or of the people subject to him.Early Church Fathers on 1 Samuel 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took Agag the king of the Amalekites alive,.... This name seems to be a common name of the kings of these people, as Pharaoh was of the Egyptians, see Numbers 24:2.
Read John Gill on 1 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. Took Agag ... alive.
Read Robert Jamieson on 1 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSaul spared Agag, either out of foolish pity for the goodliness of his person, which Josephus notes; or for his respect to his royal majesty, in the preservation of which he thought himself concerned; or for the glory of his triumph: compare . All the people, to wit, the body of the people, but not every individual person, as hath been showed. Universal particles are commonly thus understood, as is confessed.
Read Matthew Poole on 1 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 15:8 And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.Ver. 8. And he took Agag the king of the Amalekites alive.] Captans laudem clementiae, that he might be cried up for a clement conqueror: or that he might put him to his ransom, or rather out of a foolish and preposterous pity to his fellowking; as Ahab afterwards dealt by Benhadad. And utterly destroyed all the people.] All that he met with, as those that were devoted to destruction. The Jews at this day think they may kill any idolaters; and they have a saying, Optimus qui inter gentes, dignus est cui caput conteratur tanquam serpenti. The very best man among…
Read John Trapp on 1 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges8. Agag] Agag perhaps means “fiery.” As the name is found in Numbers 24:7, it was probably an hereditary title, like Pharaoh among the Egyptians. utterly destroyed all the people] All who fell into their bands. Some survived, and continued a guerilla warfare against the Israelites (1 Samuel 27:8, 1 Samuel 30:1; 2 Samuel 8:12). The last remnant of them was destroyed by a band of Simeonites in the reign of Hezekiah (1 Chronicles 4:43).
Read Cambridge on 1 Samuel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe saving Agag alive was in direct violation of the devotion to destruction.
Read Albert Barnes on 1 Samuel 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Agag — This was the common title of the Amalekite, as Pharaoh was of the Egyptian, and Abimelech of the Philistine kings.
Read Daniel Denison Whedon 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
He captured Agag king of Amalek alive, but devoted all the others to destruction with the sword.
He took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
He captured Agag king of Amalek alive, but devoted all the others to destruction with the sword.
He captured King Agag of the Amalekites alive, but he executed all Agag’s people with the sword.
Tyndale line
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
And tooke Agag the King of the Amalekites aliue, and destroyed all the people with the edge of the sword.
Strictly literal
And he took Agag the king of Amalek alive, and utterly destroyed all the people with the edge of the sword.
and he catcheth Agag king of Amalek alive, and all the people he hath devoted by the mouth of the sword;
and he catches Agag king of Amalek alive, and he has devoted all the people by the mouth of the sword;
And he caught Agag the king of the 'Amalekites alive, and all the people he devoted to the edge of the sword.
Then he took Agag the king of the Amalekites alive; he completely destroyed all the people with the edge of the sword.
From the Latin
And he took Agag the king of Amalec alive: but all the common people he slew with the edge of the sword.
Simplified
He captured Agag, king of Amalek, alive, but exterminated all the people by the sword.
He took Agag, king of the Amalekites, prisoner, and put all the people to the sword without mercy.
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 show agreement in the core actions described, with the Septuagint matching 10 of the 12 words from the Hebrew. The differences in word order do not affect the overall meaning conveyed in both texts.
וַיִּתְפֹּ֛שׂ אֶת־ אֲגַ֥ג מֶֽלֶךְ־ עֲמָלֵ֖ק חָ֑י וְאֶת־ כָּל־ הָעָ֖ם הֶחֱרִ֥ים לְפִי־ חָֽרֶב׃
10 of the 12 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 15:8
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.
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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.)
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
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)
HC/To — Conjunction · particleHC/To
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָרַם (charam) is a Hebrew verb with two main meanings. It can denote the act of devoting or banning something, often for destruction, as well as the physical act of mutilation, particularly of body parts. The entries highlight its use in contexts of religious devotion and prohibition, as well as in descriptions of physical alteration.
[חָרַם] vb. Hiph. ban, devote, exterminate
Hiph. ban, devote
Hoph.
be put under the ban, devoted (to death)
devoted, i.e. forfeited, to the temple treasures
H2763a [חָרַם] Hiph. ban, devote, exterminate H2763b חָרַם slit (nose, lip, ear, etc.), mutilate esp. face
2763 charam khaw-ram'
a primitive root; to seclude; specifically (by a ban) to
devote to religious uses (especially destruction); physical
and reflexive, to be blunt as to the nose:--make accursed,
consecrate, (utterly) destroy, devote, forfeit, have a flat
nose, utterly (slay, make away).
חָרַם (cha.ram) — to devote/destroy.
1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate
1a) (Hiphil)
1a1) to prohibit (for common use), ban
1a2) to consecrate, devote, dedicate for destruction
1a3) to exterminate, completely destroy
1b) (Hophal)
1b1) to be put under the ban, be devoted to destruction
1b2) to be devoted, be forfeited
1b3) to be completely destroyed
חָרַם (cha.ram) — to slash.
1) to split, slit, mutilate (a part of the body)
1a) (Qal) to mutilate
1b) (Hiphil) to divide
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]