1 Samuel 19:23 — Word Study
WLCוַיֵּ֣לֶךְ שָׁ֔ם אֶל־ נָי֖וֹת בָּרָמָ֑ה וַתְּהִי֩ עָלָ֨יו גַּם־ ה֜וּא ר֣וּחַ אֱלֹהִ֗ים וַיֵּ֤לֶךְ הָלוֹךְ֙ וַיִּתְנַבֵּ֔א עַד־ בֹּא֖וֹ בְּנָי֥וֹת בָּרָמָֽה׃
BSASo Saul wenthâlak [to walk, to move] toʼêl NaiothNâvîyth [a community of prophets] in RamahRâmâh [a city in Palestine, a place of battle] But the Spiritrûwach [the breath of life, the divine influence] of Godʼĕlôhîym [Elohim, the one supreme God] camehâyâh▸ uponʻal [to rest on, to influence] evengam [Saul]hûwʼ prophesyingnâbâʼ▸ [to speak under the divine influence, to foretell] untilʻad he came tobôwʼ NaiothNâvîyth [the dwelling place of prophets] in RamahRâmâh [the city of battle]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֣לֶךְ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁ֔ם | there | Adverb |
| אֶל־ | to | Preposition |
| נָי֖וֹת | Naioth | Noun proper |
| בָּרָמָ֑ה | in Ramah | Preposition, noun proper |
| וַתְּהִי֩ | and it was | Verb, Qal, sequential imperfect third person feminine singular |
| עָלָ֨יו | on him | Preposition, suffix |
| גַּם־ | also | Adverb |
| ה֜וּא | he | Pronoun |
| ר֣וּחַ | [the] spirit of | Noun common, feminine singular construct |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| וַיֵּ֤לֶךְ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| הָלוֹךְ֙ | continuously | Verb, Qal, infinitive absolute |
| וַיִּתְנַבֵּ֔א | and he prophesied | Verb, Hithpael, sequential imperfect third person masculine singular |
| עַד־ | until | Preposition |
| בֹּא֖וֹ | came he | Verb qal infinitive construct common, suffix |
| בְּנָי֥וֹת | at Naioth | Preposition, noun proper |
| בָּרָמָֽה׃ | in Ramah | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Saul went to Naioth in Ramah. But the Spirit of God came upon even Saul, and he walked along prophesying until he came to Naioth in Ramah. |
| KJV | And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. |
| ASV | And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. |
| YLT | And he goeth thither — unto Naioth in Ramah, and the Spirit of God is upon him — him also; and he goeth, going on, and he prophesieth till his coming in to Naioth in Ramah, |
| WEB | He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah. |
| BBE | And he went on from there to Naioth in Ramah: and the spirit of God came on him, and he went on, acting like a prophet, till he came to Naioth in Ramah. |
The translations agree on the key terms, particularly regarding Saul's prophetic experience.
The sentence has a main clause with multiple phrases that elaborate on the actions and locations involved.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 19:23
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 Spirit of God Comes Upon Saulgenerated
1 Samuel 19:23 describes Saul's journey to Naioth, where he encounters the Spirit of God. This moment is significant as it showcases the divine influence on Saul, who is known for his troubled spirit. The context includes Saul's previous attempts to capture David and the prophetic activity surrounding Samuel and the prophets, highlighting the tension in Saul's reign and the power of God's Spirit among His chosen.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 19:20 | he sent messengers to capture him. But when they saw the group of prophets prophesying, with Samuel leading them, the Spirit of God came upon them, and Saul’s messengers also began to prophesy. |
| 2 | 1 Samuel 10:10 | When Saul and his servant arrived at Gibeah, a group of prophets met him. Then the Spirit of God rushed upon him, and he prophesied along with them. |
| 3 | Numbers 23:5 | Then the LORD put a message in Balaam’s mouth, saying, “Return to Balak and give him this message.” |
| 4 | Numbers 24:2 | When Balaam looked up and saw Israel encamped tribe by tribe, the Spirit of God came upon him, |
| 5 | Matthew 7:22 | Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’ |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָבָא, vai.yit.na.Be'generated
The verb נָבָא (naba') means 'to prophesy' and is used to describe speaking or singing under divine inspiration. It indicates a state of being influenced by the Spirit of God, often resulting in ecstatic speech or foretelling future events.
This word is significant in the context of Saul's experience, as it emphasizes that even he, a king who had fallen from grace, could be empowered to speak God's message. The Hithpael form indicates an action that reflects a state of being influenced, showing the transformative power of God's Spirit.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses prophesying to capture the essence of נָבָא, aligning with the KJV and ASV.
Sentence Structuregenerated
The main action is driven by the verb וַיֵּ֣לֶךְ (vai.Ye.lekh), and he went, which introduces the journey to Naioth. This verb governs the sentence, with additional phrases describing the location and the spiritual influence upon Saul.
The structure indicates a sequence of actions: Saul goes to Naioth, the Spirit of God comes upon him, and he prophesies, illustrating a clear progression of events.
Septuagint Backgroundgenerated
The Septuagint translates נָבָא as προφητεύων (prophēteuōn), which means 'prophesying.' This choice reflects the translators' understanding of the prophetic act as a divine expression.
The Greek term emphasizes the active role of the Spirit in prompting Saul's prophetic speech, aligning with the Hebrew meaning while also fitting the Greek literary context.
In plain words — the whole versegenerated
1 Samuel 19:23 tells us that Saul went to Naioth in Ramah, where the Spirit of God came upon him. This caused him to walk and prophesy until he reached Naioth. This event shows how God's Spirit can influence anyone, even a troubled king like Saul.
Frequently Asked Questionsgenerated
It indicates that Saul was influenced by the divine presence, empowering him to prophesy, which is a significant spiritual experience.
This is significant because it demonstrates that even Saul, who had strayed from God's favor, could still be used by God for His purposes.
Naioth is important as it represents a community of prophets and a place where divine encounters occur, highlighting the prophetic tradition in Israel.
This event illustrates the contrast between Saul's troubled kingship and the power of God's Spirit, showing that he could still experience divine influence despite his failures.
Reflection Questionsgenerated
- What does this passage teach us about the influence of God's Spirit in unexpected situations?
- How can we be open to the divine influence in our own lives?
- What does Saul's experience tell us about the nature of prophecy?
- In what ways can we recognize and respond to the Spirit's prompting in our lives?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting how the Spirit of the Lord influenced Saul, highlighting the connection between divine inspiration and prophetic speech.
And the Spirit of the Lord also came upon him, etc. Indeed, the Jewish persecutor of the Church recognized that holy men of God, inspired by the Holy Spirit, spoke;Early Church Fathers on 1 Samuel 19 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 19:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he went thither to Naioth in Ramah,.... He went on from the well towards the place: and the Spirit of God was upon him also; as well as upon his messengers; even the spirit of prophecy, as the
Read John Gill on 1 Samuel 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Spirit of God was upon him also; it came upon him in the way; whereas it came not upon his messengers till they came to the place; whereby God would convince Saul of the vanity of all his designs against David, and that in them he fought against God himself.
Read Matthew Poole on 1 Samuel 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 19:23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.Ver. 23. And he went on, and prophesied.] Being suddenly cicurated, and sooner than his messengers had been - viz., by the way, and before he came to Naioth. So that the more he hardened himself against God, the more did God show his power upon him.
Read John Trapp on 1 Samuel 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. He went on, and prophesied] The Divine Spirit seemed to have seized him at the well of Sechu; and he went on from that prophesying-praying, singing praises, c. till he came to Naioth.
Read AdamClarke on 1 Samuel 19 →
CambridgeThe Cambridge Bible for Schools and Colleges23. until he came to Naioth] The inspiration seized Saul even before he reached the company of prophets. He was to be convinced of the irresistible might of the Divine Spirit against whose influence he had striven. He was to be taught, if his heart was not already too utterly hardened to learn, that in fighting against David he was fighting against God, and engaging in a futile struggle. For this reason Saul, as the chief agent in David’s persecution, was struck down more completely than his servants, and lay there unconscious “all that day and all that night.”
Read Cambridge on 1 Samuel 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. The Spirit of God was upon him also — The same Spirit that had so powerfully affected the three successive bands of messengers that had been sent before him.
Read Daniel Denison Whedon on 1 Samuel 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So Saul went to Naioth in Ramah. But the Spirit of God came upon even Saul, and he walked along prophesying until he came to Naioth in Ramah.
He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.
So Saul went to Naioth in Ramah. But the Spirit of God came upon even Saul, and he walked along prophesying until he came to Naioth in Ramah.
So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah.
Tyndale line
And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
And he went thither to Naioth in Ramah: and the spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
And he went thither, euen to Naioth in Ramah, and the Spirit of God came vpon him also, and he went prophecying vntill hee came to Naioth in Ramah.
Strictly literal
And he went thither to Naioth by Ramah; and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth by Ramah.
And he goeth thither — unto Naioth in Ramah, and the Spirit of God is upon him — him also; and he goeth, going on, and he prophesieth till his coming in to Naioth in Ramah,
And he goes there—to Naioth in Ramah, and the Spirit of God is on him also; and he goes, going on, and he prophesies until his coming to Naioth in Ramah,
And he went thither to Nayoth near Ramah: and there came upon him also the Spirit of God, and he went on, and prophesied as he went, until he came to Nayoth near Ramah.
Saul went to Naioth in Ramah. Then the Spirit of God came upon him, and as he went he prophesied until he came to Naioth in Ramah.
From the Latin
And he went to Najoth in Ramatha, and the spirit of the Lord came upon him also, and he went on, and prophesied till he came to Najoth in Ramatha.
Simplified
In the end Saul went himself to Ramah and arrived at the large cistern at Secu. “Where are Samuel and David?” he asked. “At Naioth in Ramah,” someone told him. So Saul went on to Naioth at Ramah, but the Spirit of God even came on him, and he was prophesying as he walked along until he arrived in Naioth.
And he went on from there to Naioth in Ramah: and the spirit of God came on him, and he went on, acting like a prophet, till he came to Naioth in Ramah.
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 on the wording of this verse, with 15 of the 18 words matched. The Septuagint's rendering, while maintaining the essential meaning, reflects its own syntactical structure.
וַיֵּ֣לֶךְ שָׁ֔ם אֶל־ נָי֖וֹת בָּרָמָ֑ה וַתְּהִי֩ עָלָ֨יו גַּם־ ה֜וּא ר֣וּחַ אֱלֹהִ֗ים וַיֵּ֤לֶךְ הָלוֹךְ֙ וַיִּתְנַבֵּ֔א עַד־ בֹּא֖וֹ בְּנָי֥וֹת בָּרָמָֽה׃
15 of the 18 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 19:23
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Ptc — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
נוית (Naviyth) refers to a location in Palestine, specifically associated with the dwelling place of prophets during the time of Samuel. It is derived from the root meaning 'residence' and is noted in the context of 'habitations.' The entries indicate that it may also be read as נָיוֹת (Naioth), suggesting a possible variation in pronunciation.
נוית Kt (i.e. נָוִית), נָיוֹת Qr; prob. n.pr.loc. in Ramah
base
H5121 נוית, נָוִית
5121 Naviyth naw-veeth'
from 5115; residence; Navith, a place in Palestine:--Naioth
(from the margin).
see HEBREW for 05115
נָוִית (na.vit) — Naioth.
§ Naioth = "habitations"
a dwelling place of prophets in the time of Samuel
N-proper — Noun properHNpl
na'-yoth, ni'-oth (nayoth; Codex Vaticanus Auath; Codex Alexandrinus Nauioth): This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul (1Sa 19:18, etc.). The term has often been taken as meaning "houses" or "habitations"; but this cannot be justified. There is no certainty as to exactly what the word signified. Clearly, however, it attached to a particular locality in Ramah; and whatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the Spirit of God, and conducted himself like one "possessed," giving rise to the proverb, "Is Saul also among the prophets?"
W. Ewing
Naioth
Dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name. David took refuge here when he fled from Saul (1 Sam. 19:18, 19, 22, 23), and here he passed a few weeks in peace (comp. Ps. 11). It was probably the common residence of the “sons of the prophets.”
(habitations), or more fully, "Naioth in Ramah," a place of Mount Ephraim, the birthplace of Samuel and Saul, and in which Samuel and David took refuge together after the latter had made his escape from the jealous fury of Saul. (1 Samuel 19:18,19,22,23; 20:1) It is evident from ver. (1 Samuel 20:18) that Naioth was not actually in Ramah, Samuel’s habitual residence. In its corrected from the name signifies "habitations," and probably means the huts or dwellings of a school or college of prophets over which Samuel presided as Elisha did over those at Gilgal and Jericho.
The abode of Samuel, and his pupils in a "school of the prophets," 1Sa 19:18-24 20:1. It appears to have been a suburb of Ramah; and David, having sought refuge there with Samuel, was pursued by Saul.
רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.
רָמָה n.pr.loc. the Height, Rama
in Benj., on border of Ephr.
in hill-country of Ephr. (= 1 ?), home of Samuel
in Asher
in Naphtali
2 K 8:29
base
H7414 רָמָה the Height, Rama
7414 Ramah raw-maw'
the same as 7413; Ramah, the name of four places in
Palestine:--Ramah.
see HEBREW for 07413
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place rehabited by the Benjamites after the return from captivity
Also named: Rhama (Ῥαμᾶ "Ramah" G4471)
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
landmark on the boundary of Asher, apparently between Tyre and Zidon
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
a fortified city in Naphtali
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah
Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place of battle between Israel and Syria
Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
Prep | N-proper — Preposition · noun properHRd/Npl
ra'-ma (ha-ramah, without the definite article only in Ne 11:33; Jer 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Jos 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine…
(a hill). This is the name of several places in the holy land. One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram , about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) The home of Elkanah, Samuel’s father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his…
Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village.
1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel…
same as Ram
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqaa — Verb · Qal · infinitive absoluteHVqaa
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נוית (Naviyth) refers to a location in Palestine, specifically associated with the dwelling place of prophets during the time of Samuel. It is derived from the root meaning 'residence' and is noted in the context of 'habitations.' The entries indicate that it may also be read as נָיוֹת (Naioth), suggesting a possible variation in pronunciation.
נוית Kt (i.e. נָוִית), נָיוֹת Qr; prob. n.pr.loc. in Ramah
base
H5121 נוית, נָוִית
5121 Naviyth naw-veeth'
from 5115; residence; Navith, a place in Palestine:--Naioth
(from the margin).
see HEBREW for 05115
נָוִית (na.vit) — Naioth.
§ Naioth = "habitations"
a dwelling place of prophets in the time of Samuel
N-proper — Preposition · noun properHR/Npl
na'-yoth, ni'-oth (nayoth; Codex Vaticanus Auath; Codex Alexandrinus Nauioth): This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul (1Sa 19:18, etc.). The term has often been taken as meaning "houses" or "habitations"; but this cannot be justified. There is no certainty as to exactly what the word signified. Clearly, however, it attached to a particular locality in Ramah; and whatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the Spirit of God, and conducted himself like one "possessed," giving rise to the proverb, "Is Saul also among the prophets?"
W. Ewing
Naioth
Dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name. David took refuge here when he fled from Saul (1 Sam. 19:18, 19, 22, 23), and here he passed a few weeks in peace (comp. Ps. 11). It was probably the common residence of the “sons of the prophets.”
(habitations), or more fully, "Naioth in Ramah," a place of Mount Ephraim, the birthplace of Samuel and Saul, and in which Samuel and David took refuge together after the latter had made his escape from the jealous fury of Saul. (1 Samuel 19:18,19,22,23; 20:1) It is evident from ver. (1 Samuel 20:18) that Naioth was not actually in Ramah, Samuel’s habitual residence. In its corrected from the name signifies "habitations," and probably means the huts or dwellings of a school or college of prophets over which Samuel presided as Elisha did over those at Gilgal and Jericho.
The abode of Samuel, and his pupils in a "school of the prophets," 1Sa 19:18-24 20:1. It appears to have been a suburb of Ramah; and David, having sought refuge there with Samuel, was pursued by Saul.
רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.
רָמָה n.pr.loc. the Height, Rama
in Benj., on border of Ephr.
in hill-country of Ephr. (= 1 ?), home of Samuel
in Asher
in Naphtali
2 K 8:29
base
H7414 רָמָה the Height, Rama
7414 Ramah raw-maw'
the same as 7413; Ramah, the name of four places in
Palestine:--Ramah.
see HEBREW for 07413
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place rehabited by the Benjamites after the return from captivity
Also named: Rhama (Ῥαμᾶ "Ramah" G4471)
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
landmark on the boundary of Asher, apparently between Tyre and Zidon
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
a fortified city in Naphtali
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah
Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place of battle between Israel and Syria
Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
Prep | N-proper — Preposition · noun properHRd/Npl
ra'-ma (ha-ramah, without the definite article only in Ne 11:33; Jer 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Jos 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine…
(a hill). This is the name of several places in the holy land. One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram , about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) The home of Elkanah, Samuel’s father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his…
Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village.
1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel…
same as Ram
