1 Samuel 21:9 — Word Study
WLCוַיֹּ֣אמֶר הַכֹּהֵ֗ן חֶרֶב֩ גָּלְיָ֨ת הַפְּלִשְׁתִּ֜י אֲשֶׁר־ הִכִּ֣יתָ׀ בְּעֵ֣מֶק הָאֵלָ֗ה הִנֵּה־ הִ֞יא לוּטָ֣ה בַשִּׂמְלָה֮ אַחֲרֵ֣י הָאֵפוֹד֒ אִם־ אֹתָ֤הּ תִּֽקַּח־ לְךָ֙ קָ֔ח כִּ֣י אֵ֥ין אַחֶ֛רֶת זוּלָתָ֖הּ בָּזֶ֑ה וַיֹּ֧אמֶר דָּוִ֛ד אֵ֥ין כָּמ֖וֹהָ תְּנֶ֥נָּה לִּֽי׃
BSArepliedʼâmar▸ The swordchereb [cutting instrument, knife] you may take itlâqach■ Forkîy And DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַכֹּהֵ֗ן | the priest | Particle, noun common masculine singular absolute |
| חֶרֶב֩ | [the] sword of | Noun common, feminine singular construct |
| גָּלְיָ֨ת | Goliath | Noun proper masculine |
| הַפְּלִשְׁתִּ֜י | the Philistine | Particle, noun gentilic masculine singular absolute |
| אֲשֶׁר־ | whom | Particle |
| הִכִּ֣יתָ׀ | you struck down | Verb, Hiphil, perfect second person masculine singular |
| בְּעֵ֣מֶק | in [the] valley of | Preposition, noun common masculine singular construct |
| הָאֵלָ֗ה | Elah | Particle, noun common feminine singular absolute |
| הִנֵּה־ | here! | Particle |
| הִ֞יא | it | Pronoun |
| לוּטָ֣ה | [is] wrapped | Verb, Qal, participle (passive) feminine singular |
| בַשִּׂמְלָה֮ | in the cloak | Preposition, noun common feminine singular absolute |
| אַחֲרֵ֣י | behind | |
| הָאֵפוֹד֒ | the ephod | Particle, noun common masculine singular absolute |
| אִם־ | if | Particle |
| אֹתָ֤הּ | the object marker it | Particle, suffix |
| תִּֽקַּח־ | you will take | Verb, Qal, imperfect second person masculine singular |
| לְךָ֙ | for yourself | Preposition, suffix |
| קָ֔ח | take [it] | Verb, Qal, imperative second person masculine singular |
| כִּ֣י | for | Particle |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| אַחֶ֛רֶת | [is] another | |
| זוּלָתָ֖הּ | except it | Noun common feminine singular construct, suffix |
| בָּזֶ֑ה | in this [place] | Preposition, particle |
| וַיֹּ֧אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| דָּוִ֛ד | David | Noun proper masculine |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| כָּמ֖וֹהָ | [is] like it | Preposition, suffix |
| תְּנֶ֥נָּה | give it | Verb qal imperative second person masculine singular, suffix |
| לִּֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest replied, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod. If you want, you may take it. For there is no other but this one.” And David said, “There is none like it; give it to me.” |
| KJV | And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me. |
| ASV | And the priest said, The sword of Goliath the Philistine, whom thou slewest in the vale of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it; for there is no other save that here. And David said, There is none like that; give it me. |
| YLT | And the priest saith, 'The sword of Goliath the Philistine, whom thou didst smite in the valley of Elah, lo, it is wrapped in a garment behind the ephod, if it thou dost take to thyself, take; for there is none other save it in this [place].' And David saith, 'There is none like it — give it to me.' |
| WEB | The priest said, “Behold, the sword of Goliath the Philistine, whom you killed in the valley of Elah, is here wrapped in a cloth behind the ephod. If you would like to take that, take it, for there is no other except that here.” David said, “There is none like that. Give it to me.” |
| BBE | And the priest said, The sword of Goliath the Philistine, whom you put to death in the valley of Elah, is here folded in a cloth at the back of the ephod: take that, if you will, for there is no other sword here. And David said, there is no other sword like that; give it to me. |
Where they part company is in the details of the sword's condition and the priest's offer — see How Translations Differ.
The structure consists of a main clause followed by several phrases that clarify the details of the sword and David's request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכִּי
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 21:9
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 — David's Flight and the Priest's Responsegenerated
1 Samuel 21:9 shows a pivotal moment where David, fleeing from Saul, seeks a weapon from Ahimelech the priest. The priest provides Goliath's sword, highlighting its significance and the history behind it. This exchange underscores the urgency of David's situation and the unique nature of the sword, which symbolizes David's past victory over the Philistine giant, Goliath, in the Valley of Elah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 17:51–54 | David ran and stood over him. He grabbed the Philistine’s sword and pulled it from its sheath and killed him; and he cut off his head with the sword. When the Philistines saw that their hero was dead, they turned and ran. |
| 2 | 1 Samuel 17:2–50 | Saul and the men of Israel assembled and camped in the Valley of Elah, arraying themselves for battle against the Philistines. |
| 3 | 1 Samuel 31:10 | They put his armor in the temple of the Ashtoreths and hung his body on the wall of Beth-shan. |
| 4 | Exodus 28:6–14 | They are to make the ephod of finely spun linen embroidered with gold, and with blue, purple, and scarlet yarn. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — לוּטָה, lu.Tahgenerated
The Hebrew word לוּטָה (luwtah) is a passive participle meaning 'wrapped' or 'enveloped'. It indicates that the sword is not just present but is carefully covered, suggesting protection or reverence for the weapon's significance.
This word is derived from the root לוּט (luwt), which means to wrap closely or tightly. The use of this term here adds a layer of importance to Goliath's sword, as it is not merely lying around but is treated with care, indicating its value in the context of David's request.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as wrapped, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb וַיֹּ֣אמֶר (vai.Yo.mer), and he said, governs the main clause, with multiple phrases detailing the subject and the object of the priest's statement. The structure emphasizes the priest's response to David's urgent request.
The sentence flows with the subject הַכֹּהֵן (ha.ko.Hen), the priest, followed by the description of Goliath's sword, culminating in David's emphatic response. The word order highlights the significance of the sword in the context of their conversation.
Septuagint Backgroundgenerated
The Septuagint translates the key phrase with the Greek word ἰδὲ (ide), meaning 'behold'. This choice emphasizes the importance of the sword as the priest presents it to David, inviting attention to its significance.
The LXX's rendering reflects a direct invitation to recognize the sword's value, aligning with the Hebrew's emphasis on the sword being carefully wrapped and thus special.
In plain words — the whole versegenerated
1 Samuel 21:9 recounts how David, fleeing from Saul, asks the priest Ahimelech for a weapon. The priest offers him Goliath's sword, which is wrapped in a cloth behind the ephod. He emphasizes that this is the only sword available, and David expresses that there is none like it, requesting the sword for himself.
Frequently Asked Questionsgenerated
The priest offers Goliath's sword because it is the only weapon available, and it symbolizes David's past victory over the Philistine giant.
David acknowledges the unique significance of Goliath's sword, not just as a weapon but as a reminder of his triumph over a formidable enemy.
The ephod represents the priestly duties and the sacredness of the offerings made to God, indicating the spiritual context of the conversation between David and the priest.
This moment highlights David's transition from a celebrated warrior to a fugitive, emphasizing his reliance on God's provision even in desperate times.
Reflection Questionsgenerated
- What does the offering of Goliath's sword symbolize in the context of David's journey?
- How can we recognize and value the unique gifts or experiences we have, similar to how David valued the sword?
- In what ways do we seek help in our own lives, especially during difficult times?
- How does the priest's response reflect the importance of community support in times of need?
The early church on this verse — how the Fathers read it
Bede comments on the significance of Goliath's sword in the context of spiritual warfare, drawing parallels to the struggles faced by believers.
And the priest said: Behold the sword of Goliath the Philistine, etc. The apostles said to Christ, teachers seeking against the kingdom of the world: Behold men accustomed to battle for the devil with perverse doctrines for a long time,Early Church Fathers on 1 Samuel 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 21:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest said, the sword of Goliath the Philistine, whom thou slewest in the valley of Elah,.... See 1 Samuel 17:2; behold, it [is here] wrapped in a cloth behind the ephod; the garment of the
Read John Gill on 1 Samuel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here.
Read Robert Jamieson on 1 Samuel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehind the ephod, i.e. behind that holy place allotted for the keeping of the sacred or priestly garments; all which are here comprehended under the ephod; which, as the chief of the kind, is put for all the rest. Here it was laid up as a sacred monument of God’ s power and goodness, and that famous victory, related 1Sa 17. There is none like that; because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword, as we saw, 1 Samuel 17, but was also a pledge of God’ s favour to him, and a great encouragement to his faith.
Read Matthew Poole on 1 Samuel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 21:9 And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me.Ver. 9. And the priest said, The sword of Goliath.] This priest had no other weapon: the high priest of Rome is a great warrior: professeth to hold both the swords: and is herein the picture and successor of Timotheus Herulus, that warlike bishop of Alexandria, A.D. 467. Wrapped in a cloth behind the ephod,] i.e., Behind the vestry, or priest’ s wardrobe; kept there for a monument of that famous…
Read John Trapp on 1 Samuel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The sword of Goliath the Philistine.—It was in safe guardianship, that trusty sword of the mightiest of the Philistines, stained perhaps with the blood of the brave but unworthy priests, Hophni and Phineas, the sons of Eli, whom Goliath was believed to have slain in the fatal battle when the Ark was taken, and the power of Israel shattered for many a long year. It was wrapped up and lying in a place of honour behind the sacred ephod with the Urim and Thummim—wrapped up, it has been suggested, in the blood-stained war cloak of the dead Philistine, for the word translated “cloth” is used in Isaiah 9:5 of military attire. Give it me.—David grasped the sword with a childlike expression of…
Read Charles John Ellicott on 1 Samuel 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The sword of Goliath] It has already been conjectured (see 1 Samuel 17:1-58) that the sword of Goliath was laid up as a trophy in the tabernacle.
Read AdamClarke on 1 Samuel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges9. behind the ephod] Hung up in a secure place, behind the most sacred part of the high-priestly vestments. It was probably dedicated as a memorial of the victory on the conclusion of the Philistine war. See 1 Samuel 17:54. There is none like that] The monument of God’s deliverance in the past was a pledge of His help for the future.
Read Cambridge on 1 Samuel 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleWrapped in a cloth behind the ephod - Rather, “in the cloak,” Goliath’s military cloak, which was part of the dedicated trophy. The ephod was naturally hung up where the high priest alone could get at it.
Read Albert Barnes on 1 Samuel 21 →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
The priest replied, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod. If you want, you may take it. For there is no other but this one.” And David said, “There is none like it; give it to me.”
The priest said, “Behold, the sword of Goliath the Philistine, whom you killed in the valley of Elah, is here wrapped in a cloth behind the ephod. If you would like to take that, take it, for there is no other except that here.” David said, “There is none like that. Give it to me.”
The priest replied, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod. If you want, you may take it. For there is no other but this one here.” And David said, “There is none like it; give it to me.”
The priest replied, “The sword of Goliath the Philistine, whom you struck down in the valley of Elah, is wrapped in a garment behind the ephod. If you wish, take it for yourself. Other than that, there’s nothing here.” David said, “There’s nothing like it! Give it to me!”
Tyndale line
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the vale of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it; for there is no other save that here. And David said, There is none like that; give it me.
And the priest said, The sword of Goliath the Philistine, whom thou slowest in the vale of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it : for there is no other save that here. And David said, There is none like that; give it to me.
And the Priest said, The sword of Goliath the Philistim, whom thou slewest in the valley of Elah, behold, it is wrapt in a cloth behinde the Ephod: if thou wilt take that to thee, take it: for there is none other saue that here: And Dauid sayd, There is none to that, giue it me.
Strictly literal
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of terebinths, behold, it is here wrapped in a cloth behind the ephod; if thou wilt take that, take it; for there is no other save that here. And David said, There is none like that: give it me.
And the priest saith, 'The sword of Goliath the Philistine, whom thou didst smite in the valley of Elah, lo, it is wrapped in a garment behind the ephod, if it thou dost take to thyself, take; for there is none other save it in this [place].' And David saith, 'There is none like it — give it to me.'
And the priest says, “The sword of Goliath the Philistine, whom you struck in the Valley of Elah, behold, it is wrapped in a garment behind the ephod, if you take it to yourself, take; for there is none other except it in this [place].” And David says, “There is none like it—give it to me.”
(21:10) And the priest said, The sword of Goliath the Philistine, whom thou didst slay in the valley of Elah, behold, it is here wrapped up in a cloth behind the ephod: if thou wilt take that for thyself, take it; for there is no other save it here. And David said, There is none like that: give it to me.
The priest said, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here wrapped in a cloth behind the ephod. If you want to take that, take it, for there is no other weapon here.” David said, “There is no other sword like that one; give it to me.”
From the Latin
And the priest said: Lo, here is the sword of Goliath the Philistine whom thou slewest in the valley of Terebinth, wrapped up in a cloth behind the ephod: if thou wilt take this, take it, for here is no other but this. And David said: There is none like that, give it me.
Simplified
The priest replied, “The sword of Goliath the Philistine is here—the one you killed in the Valley of Elah. It's wrapped in a cloth behind the ephod. You can take it if you want. It's the only one here.” “It's better than any other sword! Please give it to me,” David replied.
And the priest said, The sword of Goliath the Philistine, whom you put to death in the valley of Elah, is here folded in a cloth at the back of the ephod: take that, if you will, for there is no other sword here. And David said, there is no other sword like that; give it to me.
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 Dead Sea Scrolls both agree on the essential details of this verse, with the scrolls providing a fragment that matches the priest's offering of the sword to David, though some words are restored by the editor.
וַיֹּ֣אמֶר הַכֹּהֵ֗ן חֶרֶב֩ גָּלְיָ֨ת הַפְּלִשְׁתִּ֜י אֲשֶׁר־ הִכִּ֣יתָ׀ בְּעֵ֣מֶק הָאֵלָ֗ה הִנֵּה־ הִ֞יא לוּטָ֣ה בַשִּׂמְלָה֮ אַחֲרֵ֣י הָאֵפוֹד֒ אִם־ אֹתָ֤הּ תִּֽקַּח־ לְךָ֙ קָ֔ח כִּ֣י אֵ֥ין אַחֶ֛רֶת זוּלָתָ֖הּ בָּזֶ֑ה וַיֹּ֧אמֶר דָּוִ֛ד אֵ֥ין כָּמ֖וֹהָ תְּנֶ֥נָּה לִּֽי׃
22 of the 31 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ויאמר] [דוד] [לאבימלך] [ראה] [אם] [יש] [פה] [תחת] [יד׳ך] [חנית] [או] [חרב] [כי] [גם] [חרב׳י] [וגם] [כל׳י] [לא] [לקחתי] [ביד׳י] כי היה [דבר] [המלך] [נחוץ]
25 words of the verse are on this fragment — 23 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 21:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
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 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…
גָּלְיַת (Golyath) refers to Goliath, the Philistine giant known from the story of David and Goliath in 1 Samuel 17:4. The name may derive from a root meaning 'exile' and is associated with a lineage that includes his father Rapha and brothers. Goliath is characterized as a notable figure, often described as a 'huge man'.
גָּלְיַת n.pr.m. (conspicuous?) Philistine giant slain by David
base
H1555 גָּלְיַת
1555 Golyath gol-yath'
perhaps from 1540; exile; Goljath, a Philistine:--Goliath.
see HEBREW for 01540
גׇּלְיַת (gol.yat) — Goliath.
A man living at the time of United Monarchy, first mentioned at 1Sa.17.4;
son of: Rapha (H7497A);
brother of: Ishbi-benob (H3430), Saph (H5593), Lahmi (H3902), huge_man (H4060A)
§ Goliath = "splendour"
the Philistine giant of Gath slain by David's sling
HNpm — Noun proper masculineHNpm
go-li'-ath (golyath; Goliath):
(1) The giant of Gath, and champion of the Philistine army (1Sa 17:4-23; 21:9; 22:10; 2Sa 21:19; 1Ch 20:5). He defied the armies of Israel, challenging anyone to meet him in single combat while the two armies faced each other at Ephesdammim. He was slain by the youthful David. Goliath was almost certainly not of Philistine blood, but belonged to one of the races of giants, or aboriginal tribes, such as the Anakim, Avvim, Rephaim, etc. The Avvim had lived at Philistia, and most probably the giant was of that race. His size was most extraordinary. If a cubit was about 21 inches, he was over 11 feet in height; if about 18 inches, he was over 9 feet in height. The enormous weight of his armor would…
Goliath
Great. (1.) A famous giant of Gath, who for forty days openly defied the armies of Israel, but was at length slain by David with a stone from a sling (1 Sam. 17:4). He was probably descended from the Rephaim who found refuge among the Philistines after they were dispersed by the Ammonites (Deut. 2:20, 21). His height was “six cubits and a span,” which, taking the cubit at 21 inches, is equal to 10 1/2 feet. David cut off his head (1 Sam. 17:51) and brought it to Jerusalem, while he hung the armour which he took from him in his tent. His sword was preserved at Nob as a religious trophy (21:9). David’s victory over Goliath was the turning point in his life. He came into public notice now as the deliverer of Israel and the…
(splendor), a famous giant of Gath, who "morning and evening for forty days" defied the armies of Israel. (1 Samuel 17:1) ... (B.C. 1063.) He was possibly descended from the old Rephaim [GIANTS], of whom a scattered remnant took refuge with the Philistines after their dispersion by the Ammonites. (2:20,21; 2 Samuel 21:22) His height was "six cubits and a span," which taking the cubit at 21 inches, would make him 10 1/2 feet high. The scene of his combat with David, by whom he was slain, was the "valley of the terebinth," between Shochoh and Arekah, probably among the western passes of Benjamin. In (2 Samuel 21:19) we find that another Goliath of Gath was slain by Elhanan, also a Bethlehemite.
A celebrated giant of Gath, who challenged the armies of Israel, and was encountered and slain by David. The history is contained in 1Sa 17:1-58. His height was nine feet and a half; or, if we reckon the cubit at twenty-one inches, over eleven feet. See GIANTS.
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
HTd/Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
The Hebrew word עֵ֫מֶק (*'emeq*) means 'vale' or 'valley,' indicating a broad depression in the landscape. It is derived from the root meaning 'deepening' or 'depth.' This term is often used in proper names, such as the Valley of Achor and the Valley of Elah, and covers a range of valleys and lowlands mentioned in the Old Testament.
עֵ֫מֶק 70 n.m. vale (prop. deepening, depth)
base
H6010 עֵ֫מֶק vale (prop. deepening, depth)
6010 `emeq ay'-mek
from 6009; a vale (i.e. broad depression):--dale, vale,
valley (often used as a part of proper names). See also 1025.
see HEBREW for 06009
see HEBREW for 01025
עֵ֫מֶק (e.meq) — Valley (of Achor).
Combined with a.khor (עָכוֹר " of Achor" H5911)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Beracah).
Combined with be.ra.khah (בְּרָכָה " of Beracah" H1294H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Elah).
Combined with e.lah (אֵלָה "Elah" H0425L)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Emek.
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Hebron).
Combined with chev.ron (חֶבְרוֹן " of Hebron" H2275H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Topheth).
valley, vale, lowland, open country
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
עֵ֫מֶק (e.meq) — Valley (of Jezreel).
Combined with yiz.re.el (יִזְרְעֶאל " of Jezreel" H3157L)
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…
אֵלָה (Elah) refers to a terebinth tree and is associated with several figures in the Old Testament, including an Edomite chief, a king of Israel, and individuals from the tribe of Judah. The name means 'oak' and is also linked to the Valley of Elah. The entries consistently identify Elah as a personal name and a geographical location.
אֵלָה n.pr.m. (terebinth)
a chief of Edom
son of Baasha
father of Hoshea who was last king of Isr.
a son of Caleb
a son of Uzzi
base
H425 אֵלָה (terebinth)
425 'Elah ay-law'
the same as 424; Elah, the name of an Edomite, of four
Israelites, and also of a place in Palestine:--Elah.
see HEBREW for 0424
אֵלָה (e.lah) — Elah.
A man living at the time of the Patriarchs, first mentioned at Gen.36.41
§ Elah = "An oak"
an Edomite chief
אֵלָה (e.lah) — Elah.
A king living at the time of Divided Monarchy, first mentioned at 1Ki.16.6;
son of: Baasha (H1201)
§ Elah = "An oak"
a king of Israel for two years, son of Baasha
אֵלָה (e.lah) — Elah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.15.30;
father of: Hoshea (H1954)
§ Elah = "An oak"
the father of king Hoshea of Israel
אֵלָה (e.lah) — Elah.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at 1Ch.4.15;
son of: Caleb (H3612);
brother of: Achsah (H5915), Iru (H5900) and Naam (H5277);
father of: Kenaz (H7073J)
§ Elah = "An oak"
אֵלָה (e.lah) — Elah.
A man living at the time of Exile and Return, only mentioned at 1Ch.9.8;
son of: Uzzi (H5813J)
§ Elah = "An oak"
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
Elah
Terebinth or oak. (1.) Valley of, where the Israelites were encamped when David killed Goliath (1 Sam. 17:2, 19). It was near Shochoh of Judah and Azekah (17:1). It is the modern Wady es-Sunt, i.e., “valley of the acacia.” “The terebinths from which the valley of Elah takes its name still cling to their ancient soil. On the west side of the valley, near Shochoh, there is a very large and ancient tree of this kind known as the ’terebinth of Wady Sur,’ 55 feet in height, its trunk 17 feet in circumference, and the breadth of its shade no less than 75 feet. It marks the upper end of the Elah valley, and forms a noted object, being one of the largest terebinths in Palestine.” Geikie’s, The Holy Land, etc.
One of the dukes of Edom. (Genesis 36:41; 1 Chronicles 1:52) Shimei ben-Elah was Solomon’s commissariat officer in Benjamin. (1 Kings 4:18) (B.C. 1013.) A son of Caleb the son of Jephuneh. (1 Chronicles 4:15) (B.C. 1450.) Son of Uzzi, a Benjamite, (1 Chronicles 9:8) s, and one of the chiefs of the tribe at the settlement of the country. (B.C. 536.)
1. A valley in which David slew Goliath, 1Sa 17:2,3,19. It was probably about eleven miles southwest from Jerusalem.
2. Son and successor of Baasha, king of Israel, B. C. 926. After reigning two years, he was slain while intoxicated, by Zimri, one of his officers, who succeeded him as king. Zimri destroyed all the family of Baasha, according to the prediction of Jehu, 1Ki 16:6- 10.
an oak; a curse; perjury
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
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)
HPp3fs — PronounHPp3fs
לוּט (luwt) is a primitive root meaning to wrap closely or tightly. It covers actions like enveloping or casting something in a garment, and can also figuratively refer to covering as a sign of mourning. The entries indicate its use in both the Qal and Hiphil forms, with no significant disagreement among lexicons.
[לוּט] vb. wrap closely, tightly, enwrap, envelope
Qal it is wrapped up in a garment; fig. of covering as a sign of mourning
Hiph. envelope, wrap
base
H3874 לוּט
3874 luwt loot
a primitive root; to wrap up:--cast, wrap.
לוּט (lut) — to wrap.
1) to wrap closely or tightly, enwrap, envelop
1a) (Qal) to wrap tightly
1b) (Hiphil) to envelop, wrap
HVqsfsa — Verb · Qal · participle (passive) feminine singularHVqsfsa
שִׂמְלָה (simlah) refers to a garment or covering, typically a square piece of cloth worn as an outer layer. It can denote a mantle, wrapper, or general clothing. The term emphasizes the idea of a dress that conforms to the shape of what it covers.
שִׂמְלָה n.f. wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
base
H8071 שִׂמְלָה wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
8071 simlah sim-law'
perhaps by permutation for the feminine of 5566 (through the
idea of a cover assuming the shape of the object beneath); a
dress, especially a mantle:--apparel, cloth(-es, -ing),
garment, raiment. Compare 8008.
see HEBREW for 05566
see HEBREW for 08008
שִׂמְלָה (sim.lah) — mantle.
wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
Cloak
An upper garment, “an exterior tunic, wide and long, reaching to the ankles, but without sleeves” (Isa. 59:17). The word so rendered is elsewhere rendered “robe” or “mantle.” It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18).
The word translated “cloke”, i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
The Hebrew word אֵפוֹד (ephod) refers to a priestly garment, specifically a shoulder-cape or mantle worn by priests, with variations in material and design for ordinary and high priests. It is mentioned in contexts of priestly duties and rituals, including its use in consulting God and a notable instance where Gideon made a gold ephod.
אֵפוֹד (28 t.) & אֵפֹד (20 t.) n.m. ephod
ephod, priestly garment, shoulder-cape or mantle
ephod used in consulting י׳
ephod of gold made by Gideon
made (material not given) for a private, local sanctuary
base
H646 אֵפוֹד (28 t.) & אֵפֹד (20 t.) ephod
646 'ephowd ay-fode'
rarely oephod {ay-fode'}; probably of foreign derivation ; a
girdle; specifically the ephod or high-priest's shoulder-
piece; also generally, an image:--ephod.
אֵפוֹד (e.phod) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ephod
Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and…
(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)
An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Ex 28:6-12. There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18. David, in transferring the ark to Jerusalem, was "girt with a linen ephod,"
1. A sacred vestment worn by the high priest
Described Ex 28:6-14,31-35; 25:7
The making of Ex 39:2-26
Breastplate attached to Ex 28:22-29
Worn by Aaron Ex 39:5
Used as an oracle 1Sa 23:9,12; 30:7,8
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
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/Sp3fs — Particle · suffixHTo/Sp3fs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-1cs — Verb · Qal · imperfect second person masculine singularHVqi2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
HAafsa — HAafsa
זוּלָה (zuwlah) refers to a concept of removal or exception. It is primarily used as a preposition or conjunction meaning 'except' or 'beside.' The word is derived from a root that suggests scattering, and its usage is limited in the Old Testament.
[זוּלָה] n.[f.] prop. removal, only found in st. c. as prep. and conj. except, only save that
base
H2108 [זוּלָה] prop. removal, only found in st. c. as prep. and conj. except, only save that
2108 zuwlah zoo-law'
from 2107; probably scattering, i.e. removal; used
adverbially, except:--beside, but, only, save.
see HEBREW for 02107
זוּלָה (zu.lah) — exception.
1) a removal, a putting away
prep
2) except, besides, with the exception of, with removal of
conj
3) except that
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HR/Tm — Preposition · particleHR/Tm
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqv2ms/Sp3fs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
