1 Samuel 22:10 — Word Study
WLCוַיִּשְׁאַל־ לוֹ֙ בַּֽיהוָ֔ה וְצֵידָ֖ה נָ֣תַן ל֑וֹ וְאֵ֗ת חֶ֛רֶב גָּלְיָ֥ת הַפְּלִשְׁתִּ֖י נָ֥תַן לֽוֹ׃
BSAAhimelech inquiredshâʼal▸ [asked for guidance, sought counsel] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and gavenâthan■ ◂provisionstsêydâh [food, victuals, supplies] He also gavenâthan■ the swordchereb [cutting instrument, tool for battle] of GoliathGolyath [the giant Philistine warrior] the PhilistinePᵉlishtîy [a person from the region of Philistia, an immigrant people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁאַל־ | and he enquired | Verb, Qal, sequential imperfect third person masculine singular |
| לוֹ֙ | for him | Preposition, suffix |
| בַּֽיהוָ֔ה | by Yahweh | Preposition, noun proper |
| וְצֵידָ֖ה | and food | Conjunction, noun common feminine singular absolute |
| נָ֣תַן | he gave | Verb, Qal, perfect third person masculine singular |
| ל֑וֹ | to him | Preposition, suffix |
| וְאֵ֗ת | and the object marker | Conjunction, particle |
| חֶ֛רֶב | [the] sword of | Noun common, feminine singular construct |
| גָּלְיָ֥ת | Goliath | Noun proper masculine |
| הַפְּלִשְׁתִּ֖י | the Philistine | Particle, noun gentilic masculine singular absolute |
| נָ֥תַן | he gave | Verb, Qal, perfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ahimelech inquired of the LORD for him and gave him provisions. He also gave him the sword of Goliath the Philistine.” |
| KJV | And he enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine. |
| ASV | And he inquired of Jehovah for him, and gave him victuals, and gave him the sword of Goliath the Philistine. |
| YLT | and he asketh for him at Jehovah, and provision hath given to him, and the sword of Goliath the Philistine hath given to him. |
| WEB | He inquired of Yahweh for him, gave him food, and gave him the sword of Goliath the Philistine.” |
| BBE | And he got directions from the Lord for him, and gave him food, and put in his hand the sword of Goliath the Philistine. |
Where they part company is שָׁאַל — see How Translations Differ.
The main clause is followed by two actions that Ahimelech took to assist David, creating a clear sequence of support.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁאַל
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 22:10
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 to Nobgenerated
1 Samuel 22:10 describes how Ahimelech the priest inquired of the LORD for David and provided him with food and the sword of Goliath. This act takes place during a critical time when David is fleeing from King Saul, highlighting the priest's role in supporting David amidst danger. The context emphasizes the tension between Saul and David, as well as the loyalty of those who assisted David, like Ahimelech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 22:13–15 | And Saul asked him, “Why have you and the son of Jesse conspired against me? You gave him bread and a sword and inquired of God for him so that he could rise up against me to lie in wait, as he is doing today.” |
| 2 | 1 Samuel 23:2–4 | So David inquired of the LORD, “Should I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and save Keilah.” |
| 3 | 1 Samuel 30:8 | and David inquired of the LORD: “Should I pursue these raiders? Will I overtake them?” “Pursue them,” the LORD replied, “for you will surely overtake them and rescue the captives.” |
| 4 | Numbers 27:21 | He shall stand before Eleazar the priest, who will seek counsel for him before the LORD by the judgment of the Urim. At his command, he and all the Israelites with him—the entire congregation—will go out and come in.” |
| 5 | 1 Samuel 21:6–9 | So the priest gave him the consecrated bread, since there was no bread there but the Bread of the Presence, which had been removed from before the LORD and replaced with hot bread on the day it was taken away. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׁאַל, vai.yish.'al-generated
The verb שָׁאַל (sha'al) means to ask or inquire, often in the context of seeking counsel or requesting something. This word is used throughout the Old Testament to describe various forms of inquiry, including consulting God or others for guidance.
In this verse, Ahimelech's inquiry demonstrates a proactive approach to seeking divine guidance for David. The parsing indicates that it is a sequential imperfect verb, meaning it describes an ongoing action in the past, emphasizing the immediacy of Ahimelech's request to the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main action of the verse is governed by the verb וַיִּשְׁאַל, and he inquired, which initiates the inquiry to the LORD. Following this, the structure includes two clauses: one that details the provisions given and another that specifies the sword provided.
The sentence structure emphasizes Ahimelech's inquiry first, followed by the actions taken to assist David. This arrangement highlights the priest's immediate response to David's need.
Septuagint Backgroundgenerated
The Septuagint translates שָׁאַל as ἠρώτα (ērōta), which means 'to ask' or 'to inquire'. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the focus on seeking knowledge or guidance.
The use of ἠρώτα indicates that the translators understood Ahimelech's action as one of seeking divine counsel, aligning closely with the original intent of the Hebrew text.
In plain words — the whole versegenerated
1 Samuel 22:10 tells us that Ahimelech, the priest, inquired of the LORD for David and provided him with food and the sword of Goliath. This moment illustrates Ahimelech's support for David during a time of danger, emphasizing the importance of seeking God’s guidance.
Frequently Asked Questionsgenerated
Ahimelech sought divine guidance or counsel from God regarding David's situation, indicating a reliance on God's wisdom.
Ahimelech provided provisions to support David during his flight from Saul, demonstrating loyalty and compassion.
The sword of Goliath symbolizes David's past victory over the Philistine giant and serves as a powerful reminder of God's deliverance.
This verse highlights the support David received from others during his struggles, showcasing themes of friendship and divine assistance.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's guidance like Ahimelech did?
- How can I provide support to those in need, as Ahimelech did for David?
- What does Goliath's sword represent in my own journey of faith?
- How can I cultivate a deeper reliance on God in times of trouble?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 22:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he inquired of the Lord for him,.... Which not being expressed before, some have taken it to be a lie of Doeg's, he being charged with lying by David, Psalms 52:3; but it is not at all improbable
Read John Gill on 1 Samuel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine. He inquired of the Lord for him.
Read Robert Jamieson on 1 Samuel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe inquired of the Lord for him: this is not recorded 1Sa 21, and therefore some think that Doeg, to curry favour with Saul, feigned this; for it is certain David chargeth him with the sin of lying, , though it is not improbable that he told other lies also, not here expressed; and withal, he was guilty of concealing part of the truth, which in this case he was also obliged to declare for Ahimelech’ s just defence, to wit, the cunning pretence and artifice whereby David circumvented Ahimelech. Others think this was true, because Ahimelech seems to confess it, , though that may be spoken by way of concession. If it were so as Doeg declares, this was no new thing. Then he might add that it…
Read Matthew Poole on 1 Samuel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 22:10 And he enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.Ver. 10. And he inquired of the Lord for him.] Herein, saith Lyra, some think he lied; and indeed he did, though he did not in 1 Samuel 22:15. The truth is, God owed a revenge to the house of Eli, and now, by the delation of Doeg, taketh occasion to pay it. But they are very slight arguments that are here brought against the high priest to prove him guilty of treason; not much unlike those brought against the Lady Elizabeth in her sister Queen Mary’ s days.
Read John Trapp on 1 Samuel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And he enquired of the Lord for him.—This is, however, by no means certain (see below); nothing was said about the Urim and Thummim being brought out and questioned by the high priest on the occasion of David’s visit. It is possible that Doeg was misled here by the fact of the high priest’s going into the sanctuary, where the ephod was, to fetch the sword of Goliath for David. This famous sword was laid up, we know, behind the ephod.
Read Charles John Ellicott on 1 Samuel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. And he inquired of the Lord for him] This circumstance is not related in history; but it is probably true, as David would most naturally wish to know where to direct his steps in this very important crisis.
Read AdamClarke on 1 Samuel 22 →CambridgeThe Cambridge Bible for Schools and Colleges10. he inquired of the Lord for him] See on 1 Samuel 10:23. This, though not expressly mentioned in ch. 21, was probably the chief object of David’s visit, and Ahimelech does not disclaim the charge (1 Samuel 22:15).
Read Cambridge on 1 Samuel 22 →Albert Barnes1798–1870Barnes' Notes on the BibleHe inquired of the Lord ... - This was not true, but Ahimelech’s going to fetch the sword from behind the ephod might have given occasion to the belief on Doeg’s part that he had put on the ephod to inquire of the Lord for David.
Read Albert Barnes on 1 Samuel 22 →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
Ahimelech inquired of the LORD for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”
He inquired of Yahweh for him, gave him food, and gave him the sword of Goliath the Philistine.”
Ahimelech inquired of the LORD for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”
He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”
Tyndale line
And he enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
And he inquired of Jehovah for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
And he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
And he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
Who asked counsell of the Lord for him and gaue him vitailes, and he gaue him also the sword of Goliath the Philistim.
Strictly literal
And he inquired of Jehovah for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
and he asketh for him at Jehovah, and provision hath given to him, and the sword of Goliath the Philistine hath given to him.
and he inquires of YHWH for him, and has given provision to him, and has given the sword of Goliath the Philistine to him.”
And he asked counsel for him of the Lord, and he gave him provision, and gave him also the sword of Goliath the philistine.
He prayed to Yahweh that he might help him, and he gave him provisions and the sword of Goliath the Philistine.”
From the Latin
And he consulted the Lord for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
Simplified
Ahimelech asked advice from the Lord for him and gave him food. He gave him the sword of Goliath the Philistine as well.”
And he got directions from the Lord for him, and gave him food, and put in his hand the sword of Goliath the Philistine.
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 states that Ahimelech inquired of the LORD and provided provisions along with the sword of Goliath the Philistine. The Septuagint agrees closely with the Masoretic Text, matching all twelve words, though it presents them in its own order and style. The Dead Sea Scrolls (4Q51) also align with the Masoretic Text, with some words partially restored or supplied by an editor, but essentially convey the same message regarding Ahimelech's actions and the items he provided.
וַיִּשְׁאַל־ לוֹ֙ בַּֽיהוָ֔ה וְצֵידָ֖ה נָ֣תַן ל֑וֹ וְאֵ֗ת חֶ֛רֶב גָּלְיָ֥ת הַפְּלִשְׁתִּ֖י נָ֥תַן לֽוֹ׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[וישאל] [ל׳ו] באלוהים [וצידה] [נתן] [ל׳ו] [ואת] [חרב] [גלית] [הפלשתי] [נתן] [ל׳ו]
nothing on the leather here — 1 partly restored, 11 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 22:10
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.
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
צֵידָה (tseydah) refers to provisions or food, particularly for a journey or march. It is a feminine noun derived from a related word, indicating items like meat or victuals. The term emphasizes the idea of sustenance needed for travel.
צֵידָה n.f. id. [r.ay.ab];—provision for journey, march
base
H6720 צֵידָה, צֵדָה
6720 tseydah tsay-daw'
or tsedah {tsay-daw'}; feminine of 6718; food:--meat,
provision, venison, victuals.
see HEBREW for 06718
צֵידָה (tse.dah) — provision.
provision, food
Conj | N-cs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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
N-proper — 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)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms