1 Samuel 9:8 — Word Study
WLCוַיֹּ֤סֶף הַנַּ֙עַר֙ לַעֲנ֣וֹת אֶת־ שָׁא֔וּל וַיֹּ֕אמֶר הִנֵּה֙ נִמְצָ֣א בְיָדִ֔י רֶ֖בַע שֶׁ֣קֶל כָּ֑סֶף וְנָֽתַתִּי֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וְהִגִּ֥יד לָ֖נוּ אֶת־ דַּרְכֵּֽנוּ׃
BSAThe servantnaʻar answeredʻânâh [him]Shâʼûwl againyâçaph▸ Lookhinnêh [behold, see] he saidʼâmar▸ I have heremâtsâʼ■ in my handyâd [as a means of payment, to give] a quarterrebaʻ [fourth part, one-fourth] shekelsheqel [a unit of weight or money, silver coin] of silverkeçeph [valuable metal, used for trade] I will givenâthan [offer, present] it to the manʼîysh [individual, person] of Godʼĕlôhîym [Elohim, the supreme Being] and he will tellnâgad [declare, reveal] our wayderek [path, journey, direction]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤סֶף | and he repeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| הַנַּ֙עַר֙ | the servant | Particle, noun common masculine singular absolute |
| לַעֲנ֣וֹת | to answer | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| שָׁא֔וּל | Saul | Noun proper masculine |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הִנֵּה֙ | here! | Particle |
| נִמְצָ֣א | [is] found | Verb, Niphal, perfect third person masculine singular |
| בְיָדִ֔י | in hand my | Preposition, noun common both singular construct, suffix |
| רֶ֖בַע | a fourth part of | Noun common, masculine singular construct |
| שֶׁ֣קֶל | a shekel of | Noun common, masculine singular construct |
| כָּ֑סֶף | silver | Noun common, masculine singular absolute |
| וְנָֽתַתִּי֙ | and I will give [it] | Verb, Qal, sequential perfect first person common singular |
| לְאִ֣ישׁ | to [the] man of | Preposition, noun common masculine singular construct |
| הָאֱלֹהִ֔ים | God | Particle, noun common masculine plural absolute |
| וְהִגִּ֥יד | and he will tell | Verb, Hiphil, sequential perfect third person masculine singular |
| לָ֖נוּ | to us | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| דַּרְכֵּֽנוּ׃ | journey our | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The servant answered him again. “Look,” he said, “I have here in my hand a quarter shekel of silver. I will give it to the man of God, and he will tell us our way.” |
| KJV | And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. |
| ASV | And the servant answered Saul again, and said, Behold, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. |
| YLT | And the young man addeth to answer Saul, and saith, 'Lo, there is found with me a fourth of a shekel of silver: and I have given to the man of God, and he hath declared to us our way.' |
| WEB | The servant answered Saul again and said, “Behold, I have in my hand the fourth part of a shekel of silver. I will give that to the man of God, to tell us our way.” |
| BBE | But the servant said in answer, I have here a fourth part of a shekel of silver: I will give that to the man of God, and he will give us directions about our way. |
Where they part company is וַיֹּ֤סֶף — see How Translations Differ.
The structure consists of a main clause followed by several subordinate phrases, illustrating the servant's response and intention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַף
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 9:8
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 — Seeking Guidance from the Man of Godgenerated
1 Samuel 9:8 describes the moment when Saul and his servant are looking for the prophet to inquire of God. The servant suggests offering a quarter shekel of silver as a payment to receive guidance. This reflects the cultural practice of seeking counsel from prophets and the importance of offerings in such transactions, as seen throughout the Old Testament.
Cross References
The Key Word — וַיֹּ֤סֶף, vai.Yo.sefgenerated
The word יָסַף (yacaph) is a Hiphil verb meaning 'to add' or 'to increase', indicating a repetition of action. In this verse, it conveys that the servant is reiterating his response to Saul, emphasizing his willingness to contribute to their search for guidance.
The use of this verb in the Hiphil form suggests that the servant is actively engaging in the conversation and adding to the discussion, showing his initiative in the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses repeated for וַיֹּ֤סֶף.
Sentence Structuregenerated
The finite verb וַיֹּ֤סֶף, and he repeated, governs the entire verse, with several phrases connected to it. The structure reflects a sequence of actions where the servant responds to Saul and offers a means of payment.
The sentence's arrangement highlights the servant's initiative, starting with his action of adding to the conversation and concluding with his offer to the man of God.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֤סֶף as προσέθετο (prosetheto), meaning 'he added'. This choice indicates a similar emphasis on the servant's action of contributing to the dialogue with Saul.
This translation aligns closely with the Hebrew meaning, reinforcing the idea of the servant's active participation in seeking guidance.
In plain words — the whole versegenerated
1 Samuel 9:8 shows the servant telling Saul that he has a quarter shekel of silver to give to the man of God. This payment is meant to ensure they receive guidance about their journey.
Frequently Asked Questionsgenerated
A shekel was a unit of weight and currency in ancient Israel, used for trade and commerce.
The servant believes that offering a payment will facilitate receiving guidance from the prophet.
The 'man of God' refers to a prophet or spiritual leader who speaks on behalf of God.
The servant is asking for direction regarding their journey or the path they should take.
Reflection Questionsgenerated
- How can I seek guidance in my own life, similar to how Saul and his servant sought the prophet's counsel?
- What are some ways I can offer my resources to support spiritual leaders or ministries?
- In what situations have I felt the need to ask for direction or help from others?
- How do I understand the importance of offerings in spiritual contexts today?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of divine guidance and human humility.
Let the servant therefore say: "Let us go there, if perhaps he may show us about our way." But let Saul look upon himself as empty—because the Holy Spirit, while he instructs the senses of those living uprightly, makes them now bold,Early Church Fathers on 1 Samuel 9 →
Behold, a fourth part of a silver shekel is found in my hand, etc. Understand that the silver shekel represents the perfection of human salvation, which progresses toward praising God;Early Church Fathers on 1 Samuel 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the servant answered Saul again, and said,.... As he had answered him before, when Saul proposed to return home, by telling him there was an honourable man of God in the city near at hand, that
Read John Gill on 1 Samuel 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
Read Robert Jamieson on 1 Samuel 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fourth part of a shekel of silver was near a groat; which, though now it may seem a contemptible gift, yet in those ancient times it was certainly of far more worth, and better accepted than now it would be, when the covetousness, and pride, and luxury of men have raised their expectations and desires to far greater things.
Read Matthew Poole on 1 Samuel 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 9:8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way.Ver. 8. Behold, I have here at hand the fourth part of a shekel.] That was but a little, to the value of about our fivepence. But they knew that thankfulness was not to be measured of good men by the weight, but by the will of the retributor. That Persian monarch took in good part a handful of water presented to him by a poor peasant his subject, who had no better. Queen Elizabeth cheerfully received nosegays, flowers, rosemary, from mean persons. Two mites from that poor widow went farther than two millions…
Read John Trapp on 1 Samuel 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The fourth part of a shekel of silver.—“Probably this shekel of silver was roughly stamped, and divided into four quarters by a cross, and broken when needed. What was its proportionate value in Samuel’s days we cannot tell, for silver then was rare.”—Dean Payne Smith.
Read Charles John Ellicott on 1 Samuel 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The fourth part of a shekel of silver] We find from the preceding verse, that the bread or provisions which they had brought with them for their journey was expended, else a part of that would have been thought a suitable present; and here the fourth part of a shekel of silver, about ninepence of our money, was deemed sufficient: therefore the present was intended more as a token of respect than as an emolument.
Read AdamClarke on 1 Samuel 9 →CambridgeThe Cambridge Bible for Schools and Colleges8. the fourth part of a shekel of silver] Worth rather more than sixpence according to the present price of silver: but we have no clue to its real value in the time of Samuel. that will I give] Sept. “And thou Shalt give it;” certainly a more natural reading, as the present would be made by the master.
Read Cambridge on 1 Samuel 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe fourth part of a shekel - In value about sixpence. Probably the shekel, like our early English silver coins, was divided into four quarters by a cross, and actually subdivided, when required, into half and quarter shekels.
Read Albert Barnes on 1 Samuel 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The servant answered him again. “Look,” he said, “I have here in my hand a quarter shekel of silver. I will give it to the man of God, and he will tell us our way.”
The servant answered Saul again and said, “Behold, I have in my hand the fourth part of a shekel of silver. I will give that to the man of God, to tell us our way.”
The servant answered him again. “Look,” he said, “I have here in my hand a quarter shekel of silver. I will give it to the man of God, and he will tell us our way.”
The servant went on to answer Saul, “Look, I happen to have in my hand a quarter shekel of silver. I will give it to the man of God and he will tell us where we should go.”
Tyndale line
And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
And the servant answered Saul again, and said, Behold, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
And the servant answered Saul again, and said, Beheld, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
And the seruant answered Saul againe, and said, Beholde, I haue founde about me the fourth part of a shekell of siluer: that will I giue the man of God, to tell vs our way.
Strictly literal
And the servant answered Saul again and said, Behold, I have here at hand the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way.
And the young man addeth to answer Saul, and saith, 'Lo, there is found with me a fourth of a shekel of silver: and I have given to the man of God, and he hath declared to us our way.'
And the young man adds to answer Saul and says, “Behold, there is found a fourth of a shekel of silver with me: and I have given to the man of God, and he has declared our way to us.”
And the servant answered Saul again, and said, Behold, I have here in my hand the fourth part of a shekel of silver; and I will give this to the man of God, that he may tell us our way.
The servant answered Saul and said, “Here, I have with me one-fourth of a shekel of silver that I will give to the man of God, to tell us which way we should go.”
From the Latin
The servant answered Saul again, and said: Behold there is found in my hand the fourth part of a sicle of silver, let us give it to the man of God, that he may tell us our way.
Simplified
“Look, I've got a quarter shekel of silver with me. I'll give it to the man of God so he can tell us the way we should take,” the servant told Saul.
But the servant said in answer, I have here a fourth part of a shekel of silver: I will give that to the man of God, and he will give us directions about our way.
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 their wording, with 17 out of 19 words matched. The Dead Sea Scrolls fragment also supports the MT, with most words intact but some restored.
וַיֹּ֤סֶף הַנַּ֙עַר֙ לַעֲנ֣וֹת אֶת־ שָׁא֔וּל וַיֹּ֕אמֶר הִנֵּה֙ נִמְצָ֣א בְיָדִ֔י רֶ֖בַע שֶׁ֣קֶל כָּ֑סֶף וְנָֽתַתִּי֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וְהִגִּ֥יד לָ֖נוּ אֶת־ דַּרְכֵּֽנוּ׃
17 of the 19 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.
[ויוסף] [הנער] [לענות] [את] [שאול] [ויאמר] הנה נמצא [ביד׳י] [רבע] [שקל] [כסף] [ונתתי] [לאיש] [האלוהים] [והגיד] [ל׳נו]
17 words of the verse are on this fragment — 2 partly restored, 15 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 9:8
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.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שָׁאוּל (Sha'uwl) means 'asked' and is associated with several figures in the Old Testament, most notably Saul, the first king of Israel from the tribe of Benjamin. The entries indicate that the name can refer to multiple individuals, including an early king of Edom and a Levite. The name is derived from a passive participle form, suggesting a connection to the act of asking.
שָׁאוּל n.pr.m. (= asked)
397 1st king of Isr.
a king of Edom
a son of Simeon
a Levite
base
H7586 שָׁאוּל (= asked)
7586 Sha'uwl shaw-ool'
passive participle of 7592; asked; Shaul, the name of an
Edomite and two Israelites:--Saul, Shaul.
see HEBREW for 07592
שָׁאוּל (sha.ul) — Saul.
A king of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.2;
son of: Kish (H7027); married to Ahinoam (H0293) and Rizpah (H7532);
father of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444), Merab (H4764), Michal (H4324), Ish-bosheth (H0378), Armoni (H0764), Mephibosheth (H4648H)
§ Saul or Shaul = "desired"
1) a Benjamite, son of Kish, and the 1st king of Israel
2) an early king of Edom and a successor of Samlah
3) a son of Simeon
4) a Levite, son of Uzziah
שָׁאוּל (sha.ul) — Shaul.
A man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095) and Canaanite_woman (H3669);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Zerah (H2226L);
father of: Shallum (H7967K)
Also named: sha.u.li (שָׁאוּלִי "Shaulite" H7587)
N-proper — Noun proper masculineHNpm
sol (sha'ul; Saoul):
(1) The first king of Israel.
I. EARLY HISTORY
1. Name and Meaning
2. Genealogy
3. Home and Station
4. Sources for Life
5. Election as King
6. Reasons for It
II. REIGN AND FALL
1. His First Action
2. Army Reorganized
3. Battle of Michmash
4. Defeats the Amalekites
5. Deposition Pronounced
6. David Introduced to Saul
7. Two Accounts
8. Saul's Envy of David
9. Attempts to Get Rid of David
10. David Spares Saul
11. Saul's Divided Energies
12. Consults a Necromancer
13. Battle of Gilboa
14. Double Accounts
15. Saul's Posterity
III. CHARACTER
1. Book of Chronicles
2. Saul's Failings
3. His Virtue
4. David's Elegy
I. Early History.
1. Name and Meaning:
The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (
Saul
Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, “asked for”), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father’s she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, “the hill of God,” A.V.; lit., as in R.V. marg., “Gibeah of God”), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to “the land of Shalisha,” and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel’s home at Ramah (9:5-10). At this point…
(desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and…
The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
רֶ֫בַע (reba`) refers to a fourth part or a side, derived from the root meaning 'to be four.' It encompasses the concepts of a fourth part and four sides, as noted in Ezekiel 1:8. The entries consistently highlight its numerical and spatial significance.
רֶ֫בַע n.m. Ez 1:8 1. fourth part. 2. pl. four sides
base
H7253 רֶ֫בַע
7253 reba` reh'-bah
from 7251; a fourth (part or side):--fourth part, side,
square.
see HEBREW for 07251
רֶ֫בַע (re.va) — fourth.
1) fourth part, four sides
1a) fourth part
1b) four sides
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׁ֫קֶל (sheqel) refers to a unit of weight and measure, primarily known as the shekel. It is defined as a commercial standard, with specific weights for gold, silver, and copper. The term is derived from a root meaning 'weight' and is also noted in Aramaic as תְּקֵל (teqel).
שֶׁ֫קֶל 87 n.m. a weight, shekel
base
H8255 שֶׁ֫קֶל a weight, shekel
8255 sheqel sheh'-kel
from 8254; probably a weight; used as a commercial
standard:--shekel.
see HEBREW for 08254
שֶׁ֫קֶל (she.qel) — shekel.
1) shekel
1a) the chief unit of weight or measure
1a1) gold-1/10000 of a talent and equal to 220 grains
1a2) silver-1/3000 of a talent and equal to 132 grains
1a3) copper-1/1500 of a talent and equal to 528 grains
Aramaic equivalent: te.qel (תְּקֵל "shekel" H8625B)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
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)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
See TALE.
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bp