2 Samuel 12:14 — Word Study
WLCאֶ֗פֶס כִּֽי־ נִאֵ֤ץ נִאַ֙צְתָּ֙ אֶת־ אֹיְבֵ֣י יְהוָ֔ה בַּדָּבָ֖ר הַזֶּ֑ה גַּ֗ם הַבֵּ֛ן הַיִּלּ֥וֹד לְךָ֖ מ֥וֹת יָמֽוּת׃
BSANeverthelessʼepheç becausekîy byzeh this deeddâbâr [showing utter contempt, giving great occasion to blaspheme] ◂you have shown utter contemptnâʼats■ [completely, utterly, spurned, scorned] for [the word]ʼôyêb [message, command] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] the sonbên [child, descendant] bornyillôwd ◂will surely diemûwth [certainly, without a doubt, meet their end, pass away]
| Greek | English | Parsing |
|---|---|---|
| אֶ֗פֶס | nevertheless | Noun common, masculine singular construct |
| כִּֽי־ | for | Particle |
| נִאֵ֤ץ | indeed | Verb, Piel, infinitive construct common |
| נִאַ֙צְתָּ֙ | you have declared contemptible | Verb, Piel, perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| אֹיְבֵ֣י | [the] enemies of | Verb, Qal, participle (active) masculine plural common |
| יְהוָ֔ה | Yahweh | Noun proper |
| בַּדָּבָ֖ר | by the thing | Preposition, noun common masculine singular absolute |
| הַזֶּ֑ה | this | Particle, particle |
| גַּ֗ם | also | Adverb |
| הַבֵּ֛ן | the son | Particle, noun common masculine singular absolute |
| הַיִּלּ֥וֹד | born | Particle |
| לְךָ֖ | to you | Preposition, suffix |
| מ֥וֹת | certainly | Verb, Qal, infinitive absolute |
| יָמֽוּת׃ | he will die | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.” |
| KJV | Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die. |
| ASV | Howbeit, because by this deed thou hast given great occasion to the enemies of Jehovah to blaspheme, the child also that is born unto thee shall surely die. |
| YLT | only, because thou hast caused the enemies of Jehovah greatly to despise by this thing, also the son who is born to thee doth surely die.' |
| WEB | However, because by this deed you have given great occasion to Yahweh’s enemies to blaspheme, the child also who is born to you will surely die.” |
| BBE | But still, because you have had no respect for the Lord, death will certainly overtake the child who has newly come to birth. |
Where they part company is נִאֵ֤ץ — see How Translations Differ.
The sentence is structured around a main clause with a causal explanation, leading to a definitive consequence.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָאַץ
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 12:14
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 Consequence of David's Singenerated
2 Samuel 12:14 reveals the gravity of David's sin against God. Nathan the prophet confronts David after his adultery with Bathsheba, explaining that his actions have not only displeased the Lord but will also result in dire consequences for his family. This moment highlights the seriousness of sin and its repercussions, as seen in the subsequent verses where David mourns for his child, who becomes ill as a result of God's judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 5:9 | So I continued, “What you are doing is not right. Shouldn’t you walk in the fear of our God to avoid the reproach of our foreign enemies? |
| 2 | Psalm 74:10 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| 3 | Isaiah 52:5 | And now what have I here? declares the LORD. For My people have been taken without cause; those who rule them taunt, declares the LORD, and My name is blasphemed continually all day long. |
| 4 | Ezekiel 36:20–23 | And wherever they went among the nations, they profaned My holy name, because it was said of them, ‘These are the people of the LORD, yet they had to leave His land.’ |
| 5 | Matthew 18:7 | Woe to the world for the causes of sin. These stumbling blocks must come, but woe to the man through whom they come! |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — נִאֵ֤ץ, ni.'Etzgenerated
The verb נָאַץ (*na'ats*) means to spurn or scorn, indicating a profound level of contempt. In this context, it emphasizes that David's actions have not just offended God but have provoked a serious consequence.
The Piel form of the verb shows an intensity, suggesting that David has actively and willfully shown contempt for God's word. This is not a mere oversight; it is a deliberate act of defiance against divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses shown utter contempt to convey the severity of David's actions.
Sentence Structuregenerated
The main clause is governed by the finite verb נִאַ֙צְתָּ֙, you have declared contemptible, with several phrases expanding on the action: a prepositional phrase explaining the context, and a noun phrase detailing the consequence.
The structure emphasizes the cause-and-effect relationship between David's actions and the resulting judgment, with the verb positioned prominently to highlight its significance.
Septuagint Backgroundgenerated
The Septuagint translates נִאֵ֤ץ as παροχύνων, which suggests a similar meaning of provoking or spurning. This choice reflects the translators' understanding of the gravity of David's sin.
The use of this Greek term indicates a focus on the act of contempt as a serious offense against God's commands, aligning with the Hebrew intent.
In plain words — the whole versegenerated
2 Samuel 12:14 shows Nathan telling David that because of his sin, he has shown contempt for God's word. As a result, the son born to him will die. This verse highlights the serious consequences of David's actions and serves as a warning about the effects of sin.
Frequently Asked Questionsgenerated
To show contempt means to disregard or scorn God's commands, as David did in his actions, leading to severe consequences.
The death of the child symbolizes the direct consequence of David's actions, illustrating the seriousness of sin and its impact on others.
This verse demonstrates that God holds individuals accountable for their actions, and that sin has real-world consequences.
Nathan's boldness in confronting David serves as a reminder of the importance of accountability and the need to address sin directly.
Reflection Questionsgenerated
- In what ways have I shown contempt for God's word in my own life?
- How can I better understand the consequences of my actions?
- What steps can I take to ensure I am living in accordance with God's commands?
- How does this passage encourage me to hold others accountable in love?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 12:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHowbeit, because by this deed,.... This complicated wickedness, adultery with Bathsheba, and the murder of her husband, and occasioning the death of others: thou hast given great reason to the
Read John Gill on 2 Samuel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou didst it secretly: but I will do this thing before all Israel, and before the sun. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo blaspheme, i. e. to reproach both God and his people, and the true religion. For though these were not concerned in David’ s sin, the blame and shame of which should have been appropriated to him; yet heathens and wicked men would, according to their own evil minds and malicious hearts, fasten the reproach of this upon God and religion; as if God were unholy, because the man after God’ s own heart was so; and partial, in conniving at so great a crime, when Saul was cast off for a far less sin; and negligent in the government of the world, and of his church, in suffering such a wickedness as even heathens have abhorred to go unpunished; and as if all religion were but hypocrisy and…
Read Matthew Poole on 2 Samuel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 12:14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die.Ver. 14. Howbeit, because by this deed, &c.] Thus, though the Lord was a God that forgave David, yet took he vengeance of his scandalous and reproachful practices. Such sins seldom go unpunished, because of the offence and the evil example that is in them. If sins committed be pardoned, yet sins may be punished: that is, sins committed by example from others: like as a father may be spared, and his children executed. Occasion to the enemies of the Lord to blaspheme.] To lay reproach upon religion, and to rail against…
Read John Trapp on 2 Samuel 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Thou hast given great occasion.—Although David was forgiven, yet since his sin had brought great scandal on the church, it was necessary that he should suffer publicly the consequences of that sin. We can see that this was especially important in David’s case, both for the vindication of God’s justice, and to destroy the hope that other sins also might go unpunished; yet it is not to be forgotten that the effect of sin generally is similar. The far greater part of David’s sufferings were from what are called “the natural consequences” of his sin, i.e., from consequences which flowed from it under the immutable laws of the world’s moral government. These laws are always in force, and…
Read Charles John Ellicott on 2 Samuel 12 →CambridgeThe Cambridge Bible for Schools and Colleges14. thou hast given great occasion, &c.] The enemies of Jehovah would mock and blaspheme Him, when they saw His chosen representative, the King of Israel, thus breaking His law. To divorce Bath-sheba now would be a further wrong. Yet if he was not punished men might answer yes to the question “May one be pardoned and retain the offence?” And therefore a long series of chastisements, beginning with the death of the child, must unequivocally declare the divine judgment on such sin.
Read Cambridge on 2 Samuel 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Howbeit — The honour of God’s holy law must be regarded. Though David be forgiven he must yet suffer loss.
Read Daniel Denison Whedon on 2 Samuel 12 →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
Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.”
However, because by this deed you have given great occasion to Yahweh’s enemies to blaspheme, the child also who is born to you will surely die.”
Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.”
Nonetheless, because you have treated the Lord with such contempt in this matter, the son who has been born to you will certainly die.”
Tyndale line
Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
Howbeit, because by this deed thou hast given great occasion to the enemies of Jehovah to blaspheme, the child also that is born unto thee shall surely die.
Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
But, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born to thee shall surely die.
Howbeit because by this deede thou hast caused the enemies of the Lord to blaspheme, the childe that is borne vnto thee shall surely die.
Strictly literal
Howbeit, because by this deed thou hast given great occasion to the enemies of Jehovah to blaspheme, even the child that is born to thee shall certainly die.
only, because thou hast caused the enemies of Jehovah greatly to despise by this thing, also the son who is born to thee doth surely die.'
only, because you have caused the enemies of YHWH to greatly despise by this thing, also—the son who is born to you surely dies.”
Nevertheless, because thou hast given great cause to the enemies of the Lord to blaspheme through this thing, the child also that hath been born unto thee shall surely die.
However, because by this act you have despised Yahweh, the child who is born to you will surely die.”
From the Latin
Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.
Simplified
“But because by doing this you have treated the Lord with complete contempt, the son you have will die.”
But still, because you have had no respect for the Lord, death will certainly overtake the child who has newly come to birth.
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 14 of the 15 words matching. The Dead Sea Scrolls show some restoration, but the core meaning remains consistent across these witnesses.
אֶ֗פֶס כִּֽי־ נִאֵ֤ץ נִאַ֙צְתָּ֙ אֶת־ אֹיְבֵ֣י יְהוָ֔ה בַּדָּבָ֖ר הַזֶּ֑ה גַּ֗ם הַבֵּ֛ן הַיִּלּ֥וֹד לְךָ֖ מ֥וֹת יָמֽוּת׃
14 of the 15 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.
אפס [כי] נאץ נאצת את דבר יהוה בדבר [הזה] גם [הבן] [הילוד] ל׳ך מות יומת
7 words on the leather — 4 partly restored, 4 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 12:14
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 אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
N-ms — Noun common · masculine singular constructHNcmsc
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Piel-Perf-2ms — Verb · Piel · infinitive construct commonHVpcc
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
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
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
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
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
יִלּוֹד (yil.lod) is an adjective meaning 'born.' It is a passive form derived from the root word יָלַד (yalad), which also relates to birth. The entries consistently emphasize its meaning as 'born' without significant variation.
יִלּוֹד adj. born
base
H3209 יִלּוֹד born
3209 yillowd yil-lode'
passive from 3205; born:--born.
see HEBREW for 03205
יִלּוֹד (yil.lod) — born.
born
Art | Adj — ParticleHTd/Aamsa
See BORN.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…