2 Samuel 11:5 — Word Study
WLCוַתַּ֖הַר הָֽאִשָּׁ֑ה וַתִּשְׁלַח֙ וַתַּגֵּ֣ד לְדָוִ֔ד וַתֹּ֖אמֶר הָרָ֥ה אָנֹֽכִי׃
BSAAnd the womanʼishshâh [a female person, wife] conceivedhârâh▸ [to become pregnant, with child] and sent wordshâlach▸ [a message, to inform] to DavidDâvid [the king of Israel] sayingʼâmar▸ Iʼânôkîy [the speaker, myself] am pregnanthâreh [with child, expecting a baby]
| Greek | English | Parsing |
|---|---|---|
| וַתַּ֖הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| הָֽאִשָּׁ֑ה | the woman | Particle, noun common feminine singular absolute |
| וַתִּשְׁלַח֙ | and she sent | Verb, Qal, sequential imperfect third person feminine singular |
| וַתַּגֵּ֣ד | and she told | Verb, Hiphil, sequential imperfect third person feminine singular |
| לְדָוִ֔ד | to David | Preposition, noun proper masculine |
| וַתֹּ֖אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| הָרָ֥ה | [am] pregnant | Adj |
| אָנֹֽכִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the woman conceived and sent word to David, saying, “I am pregnant.” |
| KJV | And the woman conceived, and sent and told David, and said, I am with child. |
| ASV | And the woman conceived; and she sent and told David, and said, I am with child. |
| YLT | and the woman conceiveth, and sendeth, and declareth to David, and saith, 'I [am] conceiving.' |
| WEB | The woman conceived; and she sent and told David, and said, “I am with child.” |
| BBE | And the woman became with child; and she sent word to David that she was with child. |
The translations agree on the meaning of the woman's announcement, focusing on her pregnancy.
The sentence is structured with a main clause followed by two subordinate clauses, illustrating a clear sequence of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbוְ
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 — 2 Samuel 11:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of David's Actionsgenerated
2 Samuel 11:5 records a pivotal moment in the story of David, where a woman, after an encounter with him, sends a message revealing her pregnancy. This incident is crucial as it leads to further actions by David, including attempts to cover up the situation, which ultimately results in significant moral and ethical dilemmas for him, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 22:22 | If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. |
| 2 | Proverbs 6:34 | For jealousy enrages a husband, and he will show no mercy in the day of vengeance. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַתַּ֖הַר, va.Ta.hargenerated
The Hebrew word הָרָה (*harah*) means 'to conceive' or 'to become pregnant.' It is a verb in the Qal form, indicating a simple action, specifically in the third person feminine singular. This word captures the moment of conception, a significant event in the narrative, marking the beginning of a new life.
In this context, the use of וַתַּ֖הַר emphasizes the woman's condition and the implications of her pregnancy, which directly affects David's actions and decisions. The word carries a sense of finality and transformation, as her life changes with this announcement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the meaning of the woman's announcement.
Sentence Structuregenerated
The main verb of the sentence is וַתַּ֖הַר, and she conceived, which governs the entire clause. Following this, there are three additional clauses: one describing her action of sending a message, another stating what she told, and the final clause indicating the subject of her statement.
The structure emphasizes the sequence of actions: first, the conception, then the sending of the message, and finally the declaration of her pregnancy. This order highlights the cause-and-effect relationship between her conception and the subsequent communication to David.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַתַּ֖הַר is rendered as καὶ, which serves as a conjunction rather than a direct translation of the action of conceiving. This choice reflects a different emphasis in the Greek text, focusing more on the narrative flow rather than the specific action of conception.
This difference suggests a broader interpretive approach in the Septuagint, where the emphasis may shift from the individual act of conception to the unfolding events surrounding David and the woman.
In plain words — the whole versegenerated
2 Samuel 11:5 describes how a woman became pregnant after her encounter with David and sent a message to him saying, "I am pregnant." This moment is significant as it leads to further actions by David that have serious consequences.
Frequently Asked Questionsgenerated
The announcement signifies a turning point in the narrative, leading to David's subsequent actions to cover up the situation.
This event leads David into a series of moral and ethical challenges, as he attempts to manage the consequences of his actions.
This story illustrates the complexities of human relationships and the far-reaching consequences of one's actions.
While her identity is not explicitly stated, her role as the mother of a future king highlights the importance of this event in the biblical narrative.
Reflection Questionsgenerated
- What are the implications of this woman's pregnancy for David's leadership?
- How do we see the consequences of actions unfold in our own lives?
- What lessons can we learn about accountability from this story?
- In what ways can we be mindful of our actions and their potential impact on others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the woman conceived,.... Whereby the sin would be discovered, and shame, and disgrace, or worse, would follow upon it: and sent and told David, and said, I [am] with child; this message she sent
Read John Gill on 2 Samuel 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the woman conceived, and sent and told David, and said, I am with child. The woman conceived, and sent and told David.
Read Robert Jamieson on 2 Samuel 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConsider therefore what to do for thy own honour, and for my safety, whom thou hast brought into a most shameful and dangerous condition.
Read Matthew Poole on 2 Samuel 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 11:5 And the woman conceived, and sent and told David, and said, I [am] with child.Ver. 5. And sent and told David.] Chrysostom saith, She went to David, and said, O king, I am undone, I am with child, the fruit of my sin buddeth, I carry an accuser within me, my betrayer is in my womb, my husband will slay me, &c. Whereupon that father inferreth, Videte et admiramini fratres, See here and admire, my brethren, what a mischief there is in sweet sins, what a happiness in freedom from foul offences. Hoc curabat ne lapidaretur, saith Vatablus here. Now all her care was, lest she should be stoned to death, according to the law of God. Chrysost., in Psalms 50:1-23.
Read John Trapp on 2 Samuel 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Sent and told David.—Because her sin must now become known, and by the Law (Leviticus 20:10) adulterers must both be punished with death.
Read Charles John Ellicott on 2 Samuel 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. And the woman conceived] A proof of the observation on 2 Samuel 11:4; as that is the time in which women are most apt to conceive.
Read AdamClarke on 2 Samuel 11 →CambridgeThe Cambridge Bible for Schools and Colleges5. sent and told David] That he might devise some plan to shield her from the consequences of her sin; for by the Mosaic law she was liable to be put to death (Leviticus 20:10). David accordingly sent for Uriah, in the hope that his return to his wife might cover the shame of his own crime.
Read Cambridge on 2 Samuel 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Sent and told David — The law required the death of both parties in the crime of adultery, (Leviticus 20:10,) and so, says Josephus, she admonished the king that he should contrive some way of concealing their guilt.
Read Daniel Denison Whedon on 2 Samuel 11 →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
And the woman conceived and sent word to David, saying, “I am pregnant.”
The woman conceived; and she sent and told David, and said, “I am with child.”
And the woman conceived and sent word to David, saying, “I am pregnant.”
The woman conceived and then sent word to David saying, “I’m pregnant.”
Tyndale line
And the woman conceived, and sent and told David, and said, I am with child.
And the woman conceived; and she sent and told David, and said, I am with child.
And the woman conceived; and she sent and told David, and said, I am with child.
And the woman conceived, and sent and told David, and said, I am with child.
And the woman conceiued: therefore shee sent and tolde Dauid, and sayd, I am with childe.
Strictly literal
And the woman conceived, and sent and told David, and said, I am with child.
and the woman conceiveth, and sendeth, and declareth to David, and saith, 'I [am] conceiving.'
and the woman conceives, and sends, and declares [it] to David, and says, “I [am] conceiving.”
And the woman conceived; and she sent and told David, and said, I am with child.
The woman conceived, and she sent and told David; she said, “I am pregnant.”
From the Latin
And she returned to her house having conceived. And she sent and told David, and said: I have conceived.
Simplified
Bathsheba became pregnant and sent a message to David to tell him, “I'm pregnant.”
And the woman became with child; and she sent word to David that she was with child.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with six of the eight words matched. The Dead Sea Scrolls also provide a partial agreement, though some words are restored by an editor, indicating some textual variations but overall consistency in the core message.
וַתַּ֖הַר הָֽאִשָּׁ֑ה וַתִּשְׁלַח֙ וַתַּגֵּ֣ד לְדָוִ֔ד וַתֹּ֖אמֶר הָרָ֥ה אָנֹֽכִי׃
6 of the 8 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.
ותהר [האשה] ותשלח ותגד לדויד [ותאמר] הנה אנוכי הרה
4 words on the leather — 3 partly restored, 2 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 2 Samuel 11:5
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.
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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
Hc/Vhw3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הָרָה (ha.rah) and הָרִיָּה (ha.riy.yah) both mean 'pregnant.' The entries indicate that they are closely related, with ha.riy.yah being an alternate spelling of ha.rah. The term appears in contexts like Hosea 14:1, where it refers to a woman with child or the state of conception.
ref
H2030a הָרָה pregnant H2030b הָרִיָּה pregnant
2030 hareh haw-reh'
or hariy (Hosea 14:1) {haw-ree'}; from 2029; pregnant:--(be,
woman) with child, conceive, X great.
see HEBREW for 02029
הָרָה (ha.rah) — pregnant.
pregnant
Also means: ha.riy.yah (הָרִיָּה "pregnant" H2030B)
הָרִיָּה (ha.riy.yah) — pregnant.
pregnant
Another spelling of ha.rah (הָרָה "pregnant" H2030A)
Adj — AdjHAafsa
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs