1 Samuel 25:34 — Word Study
WLCוְאוּלָ֗ם חַי־ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר מְנָעַ֔נִי מֵהָרַ֖ע אֹתָ֑ךְ כִּ֣י׀ לוּלֵ֣י מִהַ֗רְתְּ וַתָּבֹאת֙ לִקְרָאתִ֔י כִּ֣י אִם־ נוֹתַ֧ר לְנָבָ֛ל עַד־ א֥וֹר הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃
BSAOtherwiseʼûwlâm as surely as the LORDYᵉhôvâh [Yehovah, The covenant Name of God] the Godʼĕlôhîym [Elohim, the supreme Creator] of IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] liveschay whoʼăsher has restrained memânaʻ■ [withheld, kept back] from harmingrâʻaʻ youʼêth if you had notkîy comebôwʼ▸ [hastened, rushed] quicklymâhar■ to meet meqârâʼ [encounter, come face to face] then surelykîy noʼim maleshâthan [any that pisseth against the wall, one who urinates] belonging to NabalNâbâl would have been left aliveyâthar■ [remained, been spared, living, with life] byʻad morningbôqer [the break of day, dawn] lightʼôwr [natural light, spiritual illumination]
| Greek | English | Parsing |
|---|---|---|
| וְאוּלָ֗ם | and but | Conjunction, adverb |
| חַי־ | [by] [the] life | Adj |
| יְהוָה֙ | of Yahweh | Noun proper |
| אֱלֹהֵ֣י | [the] God of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אֲשֶׁ֣ר | who | Particle |
| מְנָעַ֔נִי | he has restrained me | Verb qal perfect third person masculine singular, suffix |
| מֵהָרַ֖ע | from doing harm to | Preposition, verb hiphil infinitive construct common |
| אֹתָ֑ךְ | the object marker you | Particle, suffix |
| כִּ֣י׀ | if | Particle |
| לוּלֵ֣י | if not | Particle |
| מִהַ֗רְתְּ | you had made haste | Verb, Piel, perfect second person feminine singular |
| וַתָּבֹאת֙ | and you had come | Verb, Qal, sequential imperfect second person feminine singular |
| לִקְרָאתִ֔י | to meet me | Preposition, verb qal infinitive construct common, suffix |
| כִּ֣י | that | Particle |
| אִם־ | except | Particle |
| נוֹתַ֧ר | he has been left | Verb, Niphal, perfect third person masculine singular |
| לְנָבָ֛ל | to Nabal | Preposition, noun proper masculine |
| עַד־ | until | Preposition |
| א֥וֹר | [the] light of | Verb, Qal, infinitive construct common |
| הַבֹּ֖קֶר | the morning | Particle, noun common masculine singular absolute |
| מַשְׁתִּ֥ין | [one who] urinates | Verb, Hiphil, participle (active) masculine singular |
| בְּקִֽיר׃ | on a wall | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Otherwise, as surely as the LORD, the God of Israel, lives, who has restrained me from harming you, if you had not come quickly to meet me, then surely no male belonging to Nabal would have been left alive by morning light.” |
| KJV | For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall. |
| ASV | For in very deed, as Jehovah, the God of Israel, liveth, who hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man-child. |
| YLT | And yet, Jehovah liveth, God of Israel, who hath kept me back from doing evil with thee, for unless thou hadst hasted, and dost come to meet me, surely there had not been left to Nabal till the light of the morning, of those sitting on the wall.' |
| WEB | For indeed, as Yahweh the God of Israel lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn’t have been left to Nabal by the morning light so much as one who urinates on a wall.” |
| BBE | For truly, by the living Lord, the God of Israel, who has kept me from doing you evil, if you had not been so quick in coming to me and meeting me, by dawn there would not have been in Nabal's house so much as one male living. |
Where they part company is מְנָעַ֔נִי — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that provide conditions and consequences.
4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָהַר
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 25:34
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 Response to Abigailgenerated
1 Samuel 25:34 captures a moment where David recognizes the divine intervention that prevented him from committing violence against Nabal's household. Abigail's quick action to meet David is pivotal, as it leads to a peaceful resolution. This passage illustrates the importance of discernment and timely intervention in conflict situations, as also seen in 1 Samuel 25:18 and Joshua 10:6–9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:18 | Then Abigail hurried and took two hundred loaves of bread, two skins of wine, five butchered sheep, five seahs of roasted grain, a hundred clusters of raisins, and two hundred cakes of figs. She loaded them on donkeys |
| 2 | 1 Samuel 11:11 | The next day Saul organized the troops into three divisions, and during the morning watch they invaded the camp of the Ammonites and slaughtered them, until the hottest part of the day. And the survivors were so scattered that no two of them were left together. |
| 3 | Joshua 10:6–9 | Then the men of Gibeon sent word to Joshua in the camp at Gilgal: “Do not abandon your servants. Come quickly and save us! Help us, because all the kings of the Amorites from the hill country have joined forces against us.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מְנָעַ֔נִי, me.na.'A.nigenerated
The verb מָנַע (mana) means "to withhold" or "to restrain." In this context, it conveys the idea of divine restraint, indicating that God has intervened to prevent David from acting on his anger.
The parsing as a perfect verb in the third person masculine singular suggests a completed action, emphasizing that this restraint was not just a momentary pause but a definitive act of divine influence in David's decision-making.
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 clause is introduced by the conjunction וְאוּלָ֗ם, but, which sets up a contrast. The finite verb מְנָעַ֔נִי governs the sentence, with multiple clauses and phrases detailing the conditions and consequences of David's actions.
The structure emphasizes the conditional nature of David's statement, with subordinate clauses explaining the implications of Abigail's timely arrival and the consequences that would have followed.
Septuagint Backgroundgenerated
The Septuagint uses ὅτι (hoti) to translate the Hebrew conjunction כִּי, indicating a causal relationship. This choice aligns with the Hebrew meaning, reinforcing the reason behind David's acknowledgment of divine intervention.
The Greek rendering reflects a similar understanding of the narrative, maintaining the connection between David's restraint and Abigail's actions.
In plain words — the whole versegenerated
1 Samuel 25:34 shows David thanking Abigail for her quick action that prevented him from harming her husband Nabal. He acknowledges that the LORD has held him back from doing evil, emphasizing the importance of her intervention.
Frequently Asked Questionsgenerated
David is expressing that God intervened to prevent him from taking revenge against Nabal, highlighting the divine influence in his decision-making.
Abigail's haste in meeting David is crucial as it averts potential bloodshed and demonstrates her wisdom and discernment in a dangerous situation.
This phrase indicates that David intended to kill all the men in Nabal's household, which underscores the severity of the situation and the potential consequences of his anger.
This verse illustrates how God can intervene in human affairs to prevent harm and guide individuals toward peace, as seen through Abigail's actions.
Reflection Questionsgenerated
- In what situations have I seen God's hand restraining me from making a harmful decision?
- How can I be more like Abigail in my interactions with others, especially in conflict?
- What lessons can I learn from David's acknowledgment of divine intervention in this passage?
- How do I respond when I feel anger rising, and what steps can I take to seek peace instead?
The early church on this verse — how the Fathers read it
John Cassian references this verse to illustrate the importance of divine guidance in our decisions, emphasizing that we often cannot fulfill our intentions without God's help.
Further, we are taught at considerable length by other texts of Scripture, too, that we neither should nor can fulfill everything that we decide upon whether with tranquil or upset mind.Early Church Fathers on 1 Samuel 25 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Samuel 25:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor in very deed, [as] the Lord God of Israel liveth,.... An oath for the confirmation of what he was about to say: which hath kept me back from hurting thee: from doing any ill to her family, as he
Read John Gill on 1 Samuel 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath kept me back from hurting thee; not that he intended to kill her, but the males only; as was noted in . But their destruction was a dreadful affliction and damage to her.
Read Matthew Poole on 1 Samuel 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 25:34 For in very deed, [as] the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.Ver. 34. Which hath kept me back from hurting thee.] The females also therefore had perished, and not the males only, as some have gathered from that proverbial expression, any that pisseth against the wall. Except thou hadst hasted and come to meet me.] That was a worthy saying of Alphonsus, king of Arragon, a valiant and wise warrior, Decet ducem invictum, habere animum, si res sit iusta; at ubi conatus est iniustus, praestat regredi quam…
Read John Trapp 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
Otherwise, as surely as the LORD, the God of Israel, lives, who has restrained me from harming you, if you had not come quickly to meet me, then surely no male belonging to Nabal would have been left alive by morning light.”
For indeed, as Yahweh the God of Israel lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn’t have been left to Nabal by the morning light so much as one who urinates on a wall.”
Otherwise, as surely as the LORD, the God of Israel, lives, who has restrained me from harming you, if you had not come quickly to meet me, then surely no male belonging to Nabal would have been left alive by morning light.”
Otherwise, as surely as the Lord, the God of Israel, lives – he who has prevented me from harming you – if you had not come so quickly to meet me, by morning’s light not even one male belonging to Nabal would have remained alive!”
Tyndale line
For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.
For in very deed, as Jehovah, the God of Israel, liveth, who hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man-child.
For in very deed, as the LORD, the God of Israel, liveth, which hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man child.
For in very deed, as the LORD God of Israel liveth, who hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left to Nabal by the morning light any male person.
For in deede, as the Lord God of Israel liueth, who hath kept me backe from hurting thee, except thou haddest hasted and met mee, surely there had not bene left vnto Nabal by the dawning of the day, any that pisseth against the wall.
Strictly literal
But indeed, as Jehovah the God of Israel liveth, who has restrained me from hurting thee, except thou hadst hasted and come to meet me, there had not been left to Nabal by the morning light any male.
And yet, Jehovah liveth, God of Israel, who hath kept me back from doing evil with thee, for unless thou hadst hasted, and dost come to meet me, surely there had not been left to Nabal till the light of the morning, of those sitting on the wall.'
And yet, YHWH lives, God of Israel, who has kept me back from doing evil with you, for unless you had hurried, and come to meet me, surely there had not been left to Nabal until the morning light, of those sitting on the wall.”
But truly, as the Lord the God of Israel liveth, who hath withdrawn me from injuring thee, except thou hadst hastened and come to meet me, surely there would not have been left unto Nabal by the morning-light so much as a dog.
For in truth, as Yahweh, the God of Israel, lives, he who has kept me from hurting you, unless you had hurried to come meet me, there would certainly have not been left to Nabal so much as one male baby by morning.”
From the Latin
Otherwise as the Lord liveth the God of Israel, who hath withholden me from doing thee any evil: if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light any that pisseth against the wall.
Simplified
On the contrary, as the Lord, the God of Israel, lives, who has kept me from harming you, if you hadn't rushed to meet me, then definitely not a single one of Nabal's men would have been left alive by dawn.”
For truly, by the living Lord, the God of Israel, who has kept me from doing you evil, if you had not been so quick in coming to me and meeting me, by dawn there would not have been in Nabal's house so much as one male living.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 22 out of 23 words matched. The differences in word order and grammatical structure do not alter the essential meaning of the verse.
וְאוּלָ֗ם חַי־ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר מְנָעַ֔נִי מֵהָרַ֖ע אֹתָ֑ךְ כִּ֣י׀ לוּלֵ֣י מִהַ֗רְתְּ וַתָּבֹאת֙ לִקְרָאתִ֔י כִּ֣י אִם־ נוֹתַ֧ר לְנָבָ֛ל עַד־ א֥וֹר הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃
22 of the 23 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 25:34
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.
אוּלָם (uwlam) is an adverb meaning 'but' or 'however,' functioning as a strong adversative in sentences. It is noted for its emphasis on contrast, appearing in contexts where a statement is countered or qualified. The entries consistently highlight its role in introducing opposing ideas.
אוּלָם adv. but, but indeed, a strong adversative
base
H199 אוּלָם but, but indeed, a strong adversative
199 'uwlam oo-lawm'
apparently a variation of 194; however or on the
contrary:--as for, but, howbeit, in very deed, surely, truly,
wherefore.
see HEBREW for 0194
אוּלָם (u.lam) — but.
1) but, but indeed (a strong adversative)
2) however, nevertheless
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
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)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural constructHNcmpc
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…
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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)
DirObjM | Suff — Particle · suffixHTo/Sp2fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
לוּלֵא (luwle') means 'if not' or 'unless.' It is derived from two other Hebrew words, indicating conditions or exceptions. The term appears in various contexts, emphasizing situations that depend on a negative condition.
לוּלֵא, elsewhere לוּלֵי 10 if not, unless
base
H3884 לוּלֵא if not, unless
3884 luwle' loo-lay'
or luwley {loo lay'}; from 3863 and 3808; if not:--except,
had not, if (...not), unless, were it not that.
see HEBREW for 03863
see HEBREW for 03808
לוּלֵא (lu.le) — unless.
unless, if not, except
HTc — ParticleHTc
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Piel-Perf-2fs — Verb · Piel · perfect second person feminine singularHVpp2fs
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
נָבָל (Nabal) refers to a churlish man from Carmel, known for his foolishness, as indicated by its meaning. He is first mentioned in 1 Samuel 25:3, where he spurns David's messengers and later dies from shock. His widow, Abigail, becomes David's wife after his death.
נָבָל n.pr.m. a churlish man of Carmel, whose widow David married
base
H5037 נָבָל
5037 Nabal naw-bawl'
the same as 5036; dolt; Nabal, an Israelite:--Nabal.
see HEBREW for 05036
נָבָל (na.val) — Nabal.
A man living at the time of United Monarchy, first mentioned at 1Sa.25.3; married to Abigail (H0026)
§ Nabhal or Nabal = "fool"
a man of Carmel who spurned David's messengers, then died of shock when he realised it might cause his death; his case was pleaded by his wife Abigail who became David's wife after his death
Prep | N-proper — Preposition · noun proper masculineHR/Npm
na'-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1Sa 25:2). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter's flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (1Sa 25:15, 25), so, at the time of sheep-shearing--an occasion of great festivities among sheep masters--he sent 10 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back…
Nabal
Foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7 miles south-east of Hebron. He was “very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings.” During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask “whatsoever cometh unto thy hand for thy servants.” Nabal insultingly resented the demand, saying, “Who is David, and who is the son of Jesse?” (1 Sam. 25:10, 11). One of the shepherds that stood by and saw the reception David’s messengers had met with, informed Abigail, Nabal’s wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (25:18). She so courteously and…
(fool) was a sheepmaster on the confines of Judea and the desert, in that part of the country which bore from its great conqueror the name of Caleb. (1 Samuel 25:3; 30:14) (B.C. about 1055.) His residence was on the southern Carmel, in the pasture lands of Maon. His wealth, as might be expected from his abode, consisted chiefly of sheep and goats. It was the custom of the shepherds to drive them into the wild downs on the slopes of Carmel; and it was whilst they were on one of these pastoral excursions that they met a band of outlaws, who showed them unexpected kindness, protecting them by day and night, and never themselves committing any depredations. (1 Samuel 25:7,15,18) Once a year there was a grand banquet on Carmel, "like the feast of a king." ch. (
Foolish, a descendant of Caleb, owner of a large property in lands and flocks, at Maon and Carmel in the south of Judah. He was under great obligations to David, for protecting him from the robbers of the desert; and yet, in the very hour most suggestive of a grateful generosity, he churlishly refused David’s modest request of provisions for his needy troop. Indignant at this ingratitude and inhospitality, David was soon on his way to put him and his men to the sword. Happily, the discreet intervention of Abigail averted this catastrophe. Ten days after, the lord smote him, and he died, 1Sa 25:1-43. See ABIGAIL.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Verb · Qal · infinitive construct commonHVqcc
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…
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
שָׁתַן (shathan) is a Hebrew verb meaning to urinate. It is a primitive root, and in the Hiphil form, it specifically refers to the act of urination, often used to designate a male who urinates. The entries consistently focus on this singular meaning without significant variation.
[שָׁתַן] vb. Hiph. urinate
base
H8366 שָׁתַן urinate
8366 shathan shaw-than'
a primitive root; (causatively) to make water, i.e.
urinate:--piss.
שָׁתַן (sha.tan) — to urinate.
1) (Hiphil) to urinate
1a) one who urinates (used as a designation of a male)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)