1 Samuel 8:6 — Word Study
WLCוַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָמְר֔וּ תְּנָה־ לָּ֥נוּ מֶ֖לֶךְ לְשָׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־ יְהוָֽה׃ פ
BSABut whenʼăsher they saidʼâmar■ Givenâthan a kingmelek [to rule over us, a monarch] to judge usshâphaṭ [to govern, vindicate, or punish] their demanddâbâr [request, plea] was displeasingrâʻaʻ▸ [evil, afflicted] in the sightʻayin [eyes, gaze] of SamuelShᵉmûwʼêl so heShᵉmûwʼêl prayedpâlal▸ [interceded, made petition] toʼêl the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֤רַע | and it was displeasing | Verb, Qal, sequential imperfect third person masculine singular |
| הַדָּבָר֙ | the matter | Particle, noun common masculine singular absolute |
| בְּעֵינֵ֣י | in [the] eyes of | Preposition, noun common feminine dual construct |
| שְׁמוּאֵ֔ל | Samuel | Noun proper masculine |
| כַּאֲשֶׁ֣ר | just when | Preposition, particle |
| אָמְר֔וּ | they said | Verb, Qal, perfect third person common plural |
| תְּנָה־ | give ! | Verb qal imperative second person masculine singular, suffix |
| לָּ֥נוּ | to us | Preposition, suffix |
| מֶ֖לֶךְ | a king | Noun common, masculine singular absolute |
| לְשָׁפְטֵ֑נוּ | to judge us | Preposition, verb qal infinitive construct common, suffix |
| וַיִּתְפַּלֵּ֥ל | and he prayed | Verb, Hithpael, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֖ל | Samuel | Noun proper masculine |
| אֶל־ | to | Preposition |
| יְהוָֽה׃ פ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when they said, “Give us a king to judge us,” their demand was displeasing in the sight of Samuel; so he prayed to the LORD. |
| KJV | ¶ But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD. |
| ASV | But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto Jehovah. |
| YLT | And the thing is evil in the eyes of Samuel, when they have said, 'Give to us a king to judge us;' and Samuel prayeth unto Jehovah. |
| WEB | But the thing displeased Samuel when they said, “Give us a king to judge us.” Samuel prayed to Yahweh. |
| BBE | But Samuel was not pleased when they said to him, Give us a king to be our judge. And Samuel made prayer to the Lord. |
The translations agree on the rendering of וַיֵּ֤רַע — see How Translations Differ.
The sentence structure includes a main clause followed by subordinate clauses that elaborate on the people's demand and Samuel's reaction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁמוּאֵל
verbרָעַע
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 8:6
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 — Israel's Demand for a Kinggenerated
1 Samuel 8:6 describes a pivotal moment when the Israelites demand a king to lead them, reflecting their desire to be like other nations. This request is met with displeasure from Samuel, who perceives it as a rejection of God's authority. The surrounding verses reveal the tension between divine leadership and human desire for a monarchy, highlighting the implications of such a choice in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 12:17 | Is it not the wheat harvest today? I will call on the LORD to send thunder and rain, so that you will know and see what a great evil you have committed in the sight of the LORD by asking for a king.” |
| 2 | 1 Samuel 15:11 | “I regret that I have made Saul king, for he has turned away from following Me and has not carried out My instructions.” And Samuel was distressed and cried out to the LORD all that night. |
| 3 | Exodus 32:21–32 | “What did this people do to you,” Moses asked Aaron, “that you have led them into so great a sin?” |
| 4 | Numbers 16:15–22 | Then Moses became very angry and said to the LORD, “Do not regard their offering. I have not taken one donkey from them or mistreated a single one of them.” |
| 5 | Ezra 9:3–5 | When I heard this report, I tore my tunic and cloak, pulled out some hair from my head and beard, and sat down in horror. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וַיֵּ֤רַע, vai.Ye.ra'generated
The verb וַיֵּ֤רַע (vai.Ye.ra') is a sequential imperfect form of the root רָעַע (ra`a`), meaning 'to be evil' or 'to break'. In this context, it conveys that the demand for a king was not just displeasing but also morally troubling. The lexical range includes concepts of affliction and harm, indicating that the request was perceived as a significant wrong.
The use of this verb highlights Samuel's emotional response, as it reflects not only his personal feelings but also the broader implications of the people's choice. This moment marks a critical turning point in Israel's relationship with God, as they seek a human ruler rather than divine guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of וַיֵּ֤רַע as 'was displeasing' or similar phrases, maintaining the sense of moral objection.
Sentence Structuregenerated
The finite verb וַיֵּ֤רַע (was displeasing) governs the sentence, with a series of phrases that clarify the subject and object. The structure emphasizes the emotional response of Samuel to the Israelites' demand.
The main clause is followed by a prepositional phrase indicating the perspective ('in the sight of Samuel') and a subordinate clause that details the action taken by Samuel ('so he prayed to the LORD'). This arrangement highlights the cause-and-effect relationship between the people's request and Samuel's response.
Septuagint Backgroundgenerated
The Septuagint translates וַיֵּ֤רַע as πονηρὸν (ponēron), which means 'evil' or 'wicked'. This choice reflects a strong moral judgment on the request for a king, suggesting that the translators understood the demand as fundamentally wrong.
This rendering aligns with the Hebrew sense of moral displeasure, indicating that the Septuagint interpreters recognized the gravity of the situation and its implications for Israel's faithfulness to God.
In plain words — the whole versegenerated
1 Samuel 8:6 shows the Israelites asking Samuel for a king to judge them. This request is displeasing to Samuel, who then prays to God. The verse highlights the tension between the people's desires and God's intended leadership.
Frequently Asked Questionsgenerated
Samuel was displeased because he saw it as a rejection of God's rule over Israel, indicating a lack of faith in God's provision.
In this context, 'king' signifies a human ruler who would govern Israel, contrasting with God's direct leadership.
The demand for a king reflects a desire to conform to surrounding nations and a shift away from reliance on God's guidance.
Samuel prayed to the LORD, seeking guidance and understanding regarding the people's request.
Reflection Questionsgenerated
- What can this verse teach us about the dangers of seeking human leadership over divine guidance?
- In what ways might we be tempted to prioritize worldly desires over God's will in our lives?
- How can we ensure that our decisions align with God's intentions rather than societal pressures?
- What role does prayer play in navigating difficult decisions, as demonstrated by Samuel's response?
The early church on this verse — how the Fathers read it
Early church commentators like Gregory and Bede reflect on this verse, discussing the implications of Israel's request for a king and its moral significance.
4. For what displeased him was that through which he judged those who were speaking to be displeasing to God. But because it is not simply said,Early Church Fathers on 1 Samuel 8 →
The speech was displeasing to the eyes of Samuel, etc. The infidelity of the Jews was displeasing before the wise in Christ, who are the eyes of the Church, because in choosing the lowest for the highest, although ignorant,Early Church Fathers on 1 Samuel 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 8:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the thing displeased Samuel,.... Not that they called him an old man, and suggested that he was incapacitated for his office, nor for observing the unbecoming walk of his sons, but for what
Read John Gill on 1 Samuel 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD. The thing displeased Samuel. Personal and family feelings might affect his views of this public movement.
Read Robert Jamieson on 1 Samuel 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thing displeased Samuel; not their complaint of his sons, but their desire of a king, as is apparent from the following words, and from the whole course of the story; which was so grievous to him, partly because of their injustice and ingratitude to himself, whose government, though it had been so sweet and beneficial to them, they plainly show themselves weary of; and principally because God was hereby dishonoured and provoked, by that distrust of God, and that vain-glory and ambition, and that itch after changes, which were the manifest causes of this desire; and because of that great servitude and misery which he wisely foresaw the people would hereby bring upon themselves, as he…
Read Matthew Poole on 1 Samuel 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 8:6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.Ver. 6. But the thing displeased Samuel.] Chiefly because he knew it was displeasing to God, and then as an indignity done to himself, by shaking off his government even while he lived. But this is the manner of the many headed multitude, Cui praesentia fastidio, insueta desiderio sunt, to loath things present, and to affect novelties; αειγαρτοπαρονβαρυ, saith Thucydides, the present government is ever grievous; neither is the beauty of benefits seen but on the backside, that is, till men are bereft of them. And Samuel prayed unto the Lord.] He was not so far displeased…
Read John Trapp on 1 Samuel 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The thing displeased Samuel.—It is clear that it was perfectly justifiable in the elders of the people to come to the resolution contained in their petition to Samuel. The Deuteronomy directions contained in 1 Samuel 17:14-20 are clear and explicit in this matter of an earthly king for the people, and Moses evidently had looked forward to this alteration in the constitution when he framed the Law. No date for the change is specified, but from the terms of the Deuteronomy words no distant period evidently was looked on to. Then, again, though Samuel was naturally displeased, he at once, as prophet and seer, carried the matter to the God-Friend of Israel in prayer, and the Eternal King at…
Read Charles John Ellicott on 1 Samuel 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The thing displeased Samuel] Because he saw that this amounted to a formal renunciation of the Divine government. Samuel prayed unto the Lord] He begged to know his mind in this important business.
Read AdamClarke on 1 Samuel 8 →
CambridgeThe Cambridge Bible for Schools and Colleges6–9. Jehovah’s answer to the request 6. the thing displeased Samuel] 1 Samuel 8:7 implies that Samuel’s displeasure arose from a feeling of the ingratitude of the Israelites toward himself in desiring that one who had done so much for them should be superseded by a king. God’s answer, “Not thee (their judge) have they rejected, but me (their true king) have they rejected from reigning over them” (the Heb. order is emphatic) at once consoles him and points out the real sinfulness of the request. This consisted not in the mere desire for a king, which would not necessarily have been wrong, but in the spirit of distrust of the invisible sovereignty of Jehovah and desire for the splendour of a…
Read Cambridge on 1 Samuel 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleSee the margin which implies that the thing spoken of caused anger, indignation, or some revulsion of feeling (see Genesis 21:11-12). The answer of the Lord 1 Samuel 8:7 shows that Samuel’s personal feelings had been hurt.
Read Albert Barnes on 1 Samuel 8 →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
But when they said, “Give us a king to judge us,” their demand was displeasing in the sight of Samuel; so he prayed to the LORD.
But the thing displeased Samuel when they said, “Give us a king to judge us.” Samuel prayed to Yahweh.
But when they said, “Give us a king to judge us,” their demand was displeasing in the sight of Samuel; so he prayed to the LORD.
But this request displeased Samuel, for they said, “Give us a king to lead us.” So Samuel prayed to the Lord.
Tyndale line
¶ But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto Jehovah.
But the thing displeased Samuel; when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
But the thing displeased Samuel, when they said, Give us a king to judge us: and Samuel prayed to the LORD.
But the thing displeased Samuel, when they said, Giue vs a King to iudge vs: and Samuel prayed vnto the Lord.
Strictly literal
And the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed to Jehovah.
And the thing is evil in the eyes of Samuel, when they have said, 'Give to us a king to judge us;' and Samuel prayeth unto Jehovah.
And the thing is evil in the eyes of Samuel when they have said, “Give a king to us, to judge us”; and Samuel prays to YHWH.
But the thing was displeasing in the eyes of Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord.
But it displeased Samuel when they said, “Give us a king to judge us.” So Samuel prayed to Yahweh.
From the Latin
And the word was displeasing in the eyes of Samuel, that they should say: Give us a king, to judge us. And Samuel prayed to the Lord.
Simplified
Samuel thought this was a bad idea when they said, “Give us a king to rule over us,” so he prayed to the Lord about it.
But Samuel was not pleased when they said to him, Give us a king to be our judge. And Samuel made prayer to the Lord.
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 14 of the 14 words matched. This consistency indicates a shared understanding of the text's meaning across these traditions.
וַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָמְר֔וּ תְּנָה־ לָּ֥נוּ מֶ֖לֶךְ לְשָׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־ יְהוָֽה׃ פ
14 of the 14 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 8:6
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.
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual constructHR/Ncfdc
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…
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…
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
Prep | Rel — Preposition · particleHR/Tr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
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…
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
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
