1 Samuel 25:1 — Word Study
WLCוַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־ יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־ מִדְבַּ֥ר פָּארָֽן׃ ס
BSAWhen SamuelShᵉmûwʼêl [Shemuel, a judge and prophet of Israel] diedmûwth▸ [passed away, came to the end of his life] allkôl [every single one, the entire nation] IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] gatheredqâbats▸ [assembled, came together] to mournçâphad▸ [lament, express deep sadness] and they buried himqâbar▸ [interred, laid to rest] at his homebayith [house, dwelling place] in RamahRâmâh [a city in Palestine] Then DavidDâvid [the youngest son of Jesse, a king of Israel] set outqûwm▸ [arose, rose up] and went downyârad▸ [descended, traveled to a lower place] toʼêl the Wildernessmidbâr [desert, open field] of ParanPâʼrân [a desert area in Arabia]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֣מָת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֔ל | Samuel | Noun proper masculine |
| וַיִּקָּבְצ֤וּ | and they gathered together | Verb, Niphal, sequential imperfect third person masculine plural |
| כָל־ | all | Noun common, masculine singular construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper |
| וַיִּסְפְּדוּ־ | and they mourned | Verb, Qal, sequential imperfect third person masculine plural |
| ל֔וֹ | for him | Preposition, suffix |
| וַיִּקְבְּרֻ֥הוּ | and they buried him | Verb qal sequential imperfect third person masculine plural, suffix |
| בְּבֵית֖וֹ | at house his | Preposition, noun common masculine singular construct, suffix |
| בָּרָמָ֑ה | in Ramah | Preposition, noun proper |
| וַיָּ֣קָם | and he arose | Verb, Qal, sequential imperfect third person masculine singular |
| דָּוִ֔ד | David | Noun proper masculine |
| וַיֵּ֖רֶד | and he went down | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| מִדְבַּ֥ר | [the] wilderness of | Noun common, masculine singular construct |
| פָּארָֽן׃ ס | Paran | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Samuel died, all Israel gathered to mourn for him; and they buried him at his home in Ramah. Then David set out and went down to the Wilderness of Paran. |
| KJV | And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran. |
| ASV | And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran. |
| YLT | And Samuel dieth, and all Israel are gathered, and mourn for him, and bury him in his house, in Ramah; and David riseth and goeth down unto the wilderness of Paran. |
| WEB | Samuel died; and all Israel gathered themselves together and mourned for him, and buried him at his house at Ramah. Then David arose and went down to the wilderness of Paran. |
| BBE | And death came to Samuel; and all Israel came together, weeping for him, and put his body in its resting-place in his house at Ramah. Then David went down to the waste land of Maon. |
All translations agree on the rendering of Samuel's death.
The sentence has a main clause followed by two subordinate phrases that detail the actions taken in response to Samuel's death.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁמוּאֵל
verbמוּת
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 25:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Death of Samuelgenerated
1 Samuel 25:1 describes the death of Samuel, a pivotal figure in Israel's history. His passing prompts all of Israel to gather for mourning, reflecting the deep respect and significance he held as a judge and prophet. Following this, David, who is emerging as a key leader, sets out toward the Wilderness of Paran, indicating a shift in the narrative as he prepares for the challenges ahead.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 28:3 | Now by this time Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had removed the mediums and spiritists from the land. |
| 2 | Genesis 50:11 | When the Canaanites of the land saw the mourning at the threshing floor of Atad, they said, “This is a solemn ceremony of mourning by the Egyptians.” Thus the place across the Jordan is called Abel-mizraim. |
| 3 | Numbers 20:29 | When the whole congregation saw that Aaron had died, the entire house of Israel mourned for him thirty days. |
| 4 | Deuteronomy 34:8 | The Israelites grieved for Moses in the plains of Moab thirty days, until the time of weeping and mourning for Moses came to an end. |
| 5 | Acts 8:2 | God-fearing men buried Stephen and mourned deeply over him. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מוּת, vai.Ya.motgenerated
The verb מוּת (mūth) means 'to die' and encompasses a range of meanings from natural death to execution. It is used frequently throughout the Hebrew Bible, indicating not just the end of life but also the consequences of sin, as seen in the narratives of Genesis and Exodus.
In this verse, the use of מוּת emphasizes the finality of Samuel's life, marking a significant transition for Israel. The verb's parsing as a sequential imperfect highlights that Samuel's death is a pivotal event that triggers the subsequent actions of the people and David.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb is rendered as died, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse consists of several clauses, with the main action being governed by the finite verb מוּת, died. This verb sets the stage for the subsequent actions of gathering, mourning, and burial, all of which are linked to the community's response to Samuel's death.
The structure highlights the sequence of events: first, Samuel's death, followed by Israel's gathering, mourning, and burial, and finally, David's departure. The use of sequential imperfect verbs indicates ongoing actions and responses within the narrative.
Septuagint Backgroundgenerated
The Septuagint translates מוּת as ἀπέθανεν (apethanen), which means 'he died.' This choice reflects a direct correspondence to the Hebrew meaning without additional interpretation, maintaining the focus on the event of death.
This consistent rendering underscores the significance of Samuel's death in both the Hebrew and Greek traditions, emphasizing its impact on the narrative.
In plain words — the whole versegenerated
1 Samuel 25:1 tells us that when Samuel died, all of Israel came together to mourn him and buried him at his home in Ramah. Afterward, David arose and went down to the Wilderness of Paran, marking a significant moment in Israel's history.
Frequently Asked Questionsgenerated
The gathering of Israel signifies the deep respect and mourning for Samuel, highlighting his importance as a leader and prophet.
David's journey to the Wilderness of Paran represents a transition in his leadership and the challenges he will face as he moves away from the mourning and into the next phase of his life.
Samuel's death marks the end of an era for Israel, prompting a national response of mourning and setting the stage for David's rise to prominence.
The burial of Samuel at his home signifies the honor and respect given to him by the nation, reflecting his role as a beloved leader.
Reflection Questionsgenerated
- How do we respond to the loss of significant figures in our lives?
- What can we learn from Samuel's leadership that we can apply today?
- In what ways does mourning help a community come together?
- How does David's journey reflect our own journeys through transitions in life?
The early church on this verse — how the Fathers read it
Early commentaries on this passage reflect on the significance of Samuel's death and David's subsequent actions, highlighting themes of leadership and community response.
Samuel died, etc. The shadow predicting truth to come waned with the dawning Gospel, nor could the people be removed from the rites of the customary ceremonies without sorrow,Early Church Fathers on 1 Samuel 25 →
But David arose and went down to the wilderness of Paran. Paran is interpreted as wild ass, or fruitful, or their fierceness.Early Church Fathers on 1 Samuel 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 25:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Samuel died,.... In the interval, when Saul and David were parted, and before they saw each other again; according to the Jewish chronology (g), Samuel died four months before Saul; but other
Read John Gill on 1 Samuel 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
Read Robert Jamieson on 1 Samuel 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 SAMUEL CHAPTER 25 Samuel dieth: David goeth to the wilderness of Paran, . Nabal’ s riches, . His and his wife Abigail’ s nature and condition, . David requesteth of Nabal some relief for his camp: he entreateth David’ s messengers scornfully. David is provoked, and mindeth to destroy him, . Abigail understands it, ; taketh a present, ; and by her wisdom, , pacifieth David, . Nabal hearing of this, dieth, . David taketh Abigail and Ahinoam to be his wives, ; Saul having given Michal to Phalti, . Buried him in his house, according to the manner of those times. See 50:5 . The wilderness of Paran, in the southern borders of the land of Judah, that so when occasion served, he might retire out…
Read Matthew Poole on 1 Samuel 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 25:1 And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.Ver. 1. And Samuel died.] After a long race run without cessation or cespitation: he was one of those few that lived and died with honour. Nabal did not; so: Contraria iuxta se posita, &c. "The memory of the just is blessed; but the name of the wicked doth rot." And lamented him.] As well they might, and their own folly in laying him aside; “ Virtutem incolumem odimus: Sublatam ex oculis quaerimus invidi. ” - Horat. And buried him in his house at Ramah.] Where he had, likely, prepared himself a…
Read John Trapp on 1 Samuel 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) And Samuel died.—At this period—namely, about the time when Saul and David met at En-gedi—died Samuel, full of years and honour—perhaps rather than honours, for a long time the old prophet had lived apart from the court, and alienated from the king he had chosen and anointed. Since Moses, none so great as Samuel had arisen. Briefly to recapitulate his work: his influence had in great measure restored the Law of Moses to the affections of the people. Before his time, the words and traditions which the great lawgiver, amidst the supernatural terrors of Sinai, had with some success impressed upon the great nomadic tribe of the Beni-Israel were almost forgotten; and the people among whom…
Read Charles John Ellicott on 1 Samuel 25 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXV The death of Samuel, 1. The history of Nabal, and his churlishness towards David and his men, 2-12. David, determining to punish him, is appeased by Abigail, Nabal's wife, 13-35. Abigail returns, and tells Nabal of the danger that he has escaped: who on hearing it is thunderstruck, and dies in ten days, 36-38 David, hearing of this, sends and takes Abigail to wife, 39-42. He marries also Ahinoam of Jezreel, Saul having given Michal, David's wife, to Phalti, the son of Laish, 43, 44. NOTES ON CHAP. XXV Verse 1. And Samuel died] Samuel lived, as is supposed, about ninety-eight years; was in the government of Israel before Saul from sixteen to twenty years; and ceased to live…
Read AdamClarke on 1 Samuel 25 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 25:1. Samuel’s death and burial 1. all the Israelites, &c.] A public mourning was held as after the death of Moses (Deuteronomy 34:8), and the whole nation met to do honour to him, who for well nigh eighty years had gone in and out amongst them as Prophet, Judge, and Counsellor of the King. in his house] Not actually in the house, which would have been inconsistent with the laws of ceremonial purity (Numbers 19:16), but in some court or garden attached to the house. Compare 2 Chronicles 33:20 with 2 Kings 21:18. The Mussulman tradition places the prophet’s tomb on the hill known as Neby Samwil, five miles N.W. of Jerusalem, but see note on 1 Samuel 1:1. the wilderness of Paran]…
Read Cambridge on 1 Samuel 25 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn his house at Ramah - Probably in the court or garden attached to his dwelling-house.
Read Albert Barnes on 1 Samuel 25 →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
When Samuel died, all Israel gathered to mourn for him; and they buried him at his home in Ramah. Then David set out and went down to the Wilderness of Paran.
Samuel died; and all Israel gathered themselves together and mourned for him, and buried him at his house at Ramah. Then David arose and went down to the wilderness of Paran.
When Samuel died, all Israel gathered to mourn for him; and they buried him at his home in Ramah. Then David set out and went down to the Wilderness of Paran.
Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran.
Tyndale line
And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
And Samuel died; and all the Israelites assembled, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
Then Samuel dyed, and all Israel assembled, and mourned for him, and buried him in his owne house at Ramah. And Dauid arose and went downe to the wildernes of Paran.
Strictly literal
And Samuel died; and all Israel were gathered together, and lamented him; and they buried him in his house at Ramah. And David arose and went down to the wilderness of Paran.
And Samuel dieth, and all Israel are gathered, and mourn for him, and bury him in his house, in Ramah; and David riseth and goeth down unto the wilderness of Paran.
And Samuel dies, and all Israel is gathered, and mourns for him, and buries him in his house, in Ramah; and David rises and goes down to the wilderness of Paran.
And Samuel died; and all the Israelites assembled themselves together, and lamented for him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
Now Samuel died. All Israel gathered together and mourned for him, and they buried him in his house at Ramah. Then David rose and went down to the wilderness of Paran.
From the Latin
And Samuel died, and all Israel was gathered together, and they mourned for him, and buried him in his house in Ramatha. And David rose and went down into the wilderness of Pharan.
Simplified
Samuel died. Everyone in Israel gathered to mourn for him, and they buried him at his home in Ramah. David left and went to the Desert of Paran.
And death came to Samuel; and all Israel came together, weeping for him, and put his body in its resting-place in his house at Ramah. Then David went down to the waste land of Maon.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with 16 out of 16 words matching in the Hebrew and Greek translations. This indicates a strong consistency in the transmission of this verse across traditions.
וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־ יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־ מִדְבַּ֥ר פָּארָֽן׃ ס
16 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 25:1
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
N-proper — Noun proper masculineHNpm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
סָפַד (sāphad) is a Hebrew verb meaning to wail or lament. It describes actions of grief, such as tearing hair and beating the breast, common in mourning practices. The word appears in various forms, including Qal (to wail) and Niphal (to be lamented). The entries consistently emphasize its connection to expressions of sorrow.
[סָפַד] vb. wail, lament
Qal wail, lament
Niph. they shall not be bewailed
base
H5594 סָפַד wail, lament
5594 caphad saw-fad'
a primitive root; properly, to tear the hair and beat the
breasts (as Orientals do in grief); generally to lament; by
implication, to wail:--lament, mourn(-er), wail.
סָפַד (sa.phad) — to mourn.
1) to wail, lament, mourn
1a) (Qal)
1a1) to wail, lament
1a2) wailers (participle)
1b) (Niphal) to be lamented, be bewailed
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.
רָמָה n.pr.loc. the Height, Rama
in Benj., on border of Ephr.
in hill-country of Ephr. (= 1 ?), home of Samuel
in Asher
in Naphtali
2 K 8:29
base
H7414 רָמָה the Height, Rama
7414 Ramah raw-maw'
the same as 7413; Ramah, the name of four places in
Palestine:--Ramah.
see HEBREW for 07413
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place rehabited by the Benjamites after the return from captivity
Also named: Rhama (Ῥαμᾶ "Ramah" G4471)
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
landmark on the boundary of Asher, apparently between Tyre and Zidon
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
a fortified city in Naphtali
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah
Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place of battle between Israel and Syria
Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
Prep | N-proper — Preposition · noun properHRd/Npl
ra'-ma (ha-ramah, without the definite article only in Ne 11:33; Jer 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Jos 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine…
(a hill). This is the name of several places in the holy land. One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram , about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) The home of Elkanah, Samuel’s father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his…
Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village.
1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel…
same as Ram
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3ms — 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…
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פָּארָן (Pa'ran) refers to a location known as Paran, which translates to "place of caverns." It is described as a wilderness area in Arabia, bordered by Palestine, the wilderness of Etham, the desert of Sinai, and the valley of Arabah. This region is significant in the context of the Exodus.
פָּארָן n.pr.loc. Paran
base
H6290 פָּארָן Paran
6290 Pa'ran paw-rawn'
from 6286; ornamental; Paran, a desert of Arabia:--Paran.
see HEBREW for 06286
פָּארָן (pa.ran) — Paran.
§ Paran = "place of caverns"
wilderness area bounded on the north by Palestine, on the west by the wilderness of Etham, on the south by the desert of Sinai, and on the east by the valley of Arabah; the exodus was through this area and probably all 18 stops were in this area
פָּארָן (pa.ran) — (Mount) Paran.
§ Paran = "place of caverns"
wilderness area bounded on the north by Palestine, on the west by the wilderness of Etham, on the south by the desert of Sinai, and on the east by the valley of Arabah; the exodus was through this area and probably all 18 stops were in this area
N-proper — Noun properHNpl
Paran
Abounding in foliage, or abounding in caverns, (Gen. 21:21), a desert tract forming the north-eastern division of the peninsula of Sinai, lying between the ‘Arabah on the east and the wilderness of Shur on the west. It is intersected in a north-western direction by the Wady el-‘Arish. It bears the modern name of Badiet et-Tih, i.e., “the desert of the wanderings.” This district, through which the children of Israel wandered, lay three days’ march from Sinai (Num. 10:12, 33). From Kadesh, in this wilderness, spies (q.v.) were sent to spy the land (13:3, 26). Here, long afterwards, David found refuge from Saul (1 Sam. 25:1, 4).
beauty; glory; ornament
