2 Samuel 12:15 — Word Study
WLCוַיֵּ֥לֶךְ נָתָ֖ן אֶל־ בֵּית֑וֹ וַיִּגֹּ֣ף יְהוָ֗ה אֶת־ הַיֶּ֜לֶד אֲשֶׁ֨ר יָלְדָ֧ה אֵֽשֶׁת־ אוּרִיָּ֛ה לְדָוִ֖ד וַיֵּאָנַֽשׁ׃
BSAAfter NathanNâthân [the prophet, God's messenger] homebayith the LORDYᵉhôvâh [Yehovah, the self-existent God] strucknâgaph▸ [smote, afflicted] the childyeled [youth, young one] thatʼăsher Uriah’sʼÛwrîyâh wifeʼishshâh [the woman, Bathsheba] had borneyâlad■ [given birth to, beget] to DavidDâvid and he became illʼânash▸ [was made, very sick, incurable]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֥לֶךְ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| נָתָ֖ן | Nathan | Noun proper masculine |
| אֶל־ | to | Preposition |
| בֵּית֑וֹ | house his | Noun common masculine singular construct, suffix |
| וַיִּגֹּ֣ף | and he struck | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֗ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| הַיֶּ֜לֶד | the child | Particle, noun common masculine singular absolute |
| אֲשֶׁ֨ר | whom | Particle |
| יָלְדָ֧ה | she had borne | Verb, Qal, perfect third person feminine singular |
| אֵֽשֶׁת־ | [the] wife of | Noun common, feminine singular construct |
| אוּרִיָּ֛ה | Uriah | Noun proper masculine |
| לְדָוִ֖ד | to David | Preposition, noun proper masculine |
| וַיֵּאָנַֽשׁ׃ | and he was sick | Verb, Niphal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill. |
| KJV | ¶ And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick. |
| ASV | And Nathan departed unto his house. And Jehovah struck the child that Uriah’s wife bare unto David, and it was very sick. |
| YLT | And Nathan goeth unto his house, and Jehovah smiteth the lad, whom the wife of Uriah hath born to David, and it is incurable; |
| WEB | Then Nathan departed to his house. Yahweh struck the child that Uriah’s wife bore to David, and he was very sick. |
| BBE | Then Nathan went back to his house. And the hand of the Lord was on David's son, the child of Uriah's wife, and it became very ill. |
The translations agree on the key actions and subjects, particularly in the use of נָגַף.
The structure consists of a main clause followed by a subordinate clause that provides additional information about the child, culminating in the description of the child's condition.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָתָן
verbהלך
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 12:15
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 Singenerated
2 Samuel 12:15 recounts the aftermath of Nathan's confrontation with David regarding his sin with Bathsheba. Following Nathan's departure, God strikes the child born to David and Bathsheba, illustrating the serious consequences of David's actions. This moment serves as a pivotal point in David's life, leading to deep personal anguish and reflection, as seen in the subsequent verses where David pleads for the child's life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
| 2 | 1 Samuel 25:38 | About ten days later, the LORD struck Nabal dead. |
| 3 | 1 Samuel 26:10 | David added, “As surely as the LORD lives, the LORD Himself will strike him down; either his day will come and he will die, or he will go into battle and perish. |
| 4 | 2 Kings 15:5 | And the LORD afflicted the king with leprosy until the day he died, so that he lived in a separate house while his son Jotham had charge of the palace and governed the people of the land. |
| 5 | 2 Chronicles 13:20 | Jeroboam did not again recover his power during the days of Abijah, and the LORD struck him down and he died. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָגַף, vai.yi.Gofgenerated
The verb נָגַף (nagaph) means to strike or smite, often used in contexts of divine judgment or physical affliction. It conveys a sense of forceful action, indicating that the child was struck by God's will as a consequence of David's sin.
This verb appears in various forms throughout the Hebrew Bible, often associated with God's intervention in human affairs. The Qal form here indicates a direct action taken by God, emphasizing the severity of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נָגַף (nagaph), he struck, governs the entire verse, indicating God's action. The structure follows a sequential order, with Nathan's departure leading directly to God's striking of the child.
The sentence is constructed in a straightforward manner, with the subject (God) and the action (striking) clearly presented, followed by the object (the child), which highlights the gravity of the event.
Septuagint Backgroundgenerated
The Septuagint translates נָגַף as ἔθραυσεν (ethrausen), meaning 'to break' or 'to crush.' This choice reflects a more intense interpretation of the action, suggesting not just a strike but a severe affliction.
This rendering may imply a broader understanding of the consequences of sin, emphasizing the severity of God's judgment on David's actions.
In plain words — the whole versegenerated
2 Samuel 12:15 tells us that after Nathan the prophet went home, God struck the child born to David and Bathsheba, making him very ill. This event illustrates the serious consequences of David's sin and serves as a reminder of the impact of our actions.
Frequently Asked Questionsgenerated
This indicates that the child's illness was a direct consequence of David's sin, reflecting the seriousness of his actions and God's judgment.
The child suffered as a consequence of David's actions, illustrating the biblical principle that sin can have far-reaching effects, impacting not just the sinner but also those around them.
This event teaches about the weight of sin and the importance of accountability, as well as the need for repentance and seeking God's mercy.
David pleaded with God for the child's life, showing his deep anguish and desire for mercy, which is evident in the following verses.
Reflection Questionsgenerated
- In what ways do I see the consequences of my actions affecting others around me?
- How can I seek to make amends when I realize my actions have caused harm?
- What steps can I take to ensure I am living in a way that honors God and avoids sin?
- How can I support those who are suffering as a result of someone else's actions?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss the nature of sin and repentance. Their comments highlight the moral lessons derived from David's experience.
And I do not say this to overturn fasting (God forbid!) but to exhort you that with fasting you do that which is better than fasting, the abstaining from all evil. David also sinned. Let us see then how he too repented.Early Church Fathers on 2 Samuel 12 →
How particularly difficult it is to atone for the evil deed of handing over the name of the Lord to the blasphemy of the heathen, we are instructed by the example of the most blessed David who,Early Church Fathers on 2 Samuel 12 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 12:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Nathan departed unto his house,.... His own house, which probably was in the city of Jerusalem, having delivered his message, and brought David to a sense of his sin, and declared to him from the
Read John Gill on 2 Samuel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick. The Lord struck the child ... and it was very sick.
Read Robert Jamieson on 2 Samuel 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord struck the child with some sudden and dangerous distemper.
Read Matthew Poole on 2 Samuel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 12:15 And Nathan departed unto his house. And the LORD struck the child that Uriah’ s wife bare unto David, and it was very sick.Ver. 15. And the Lord struck the child.] As he might justly do, both for the corruption of nature wherein it was conceived - infants are no innocents - and for that children are a part of their parents, they are their goods. And it was very sick.] The Vulgate hath it, He despaired: i.e., David despaired of the child’ s recovery by any natural means, only he would try what he could do by fasting and prayer, that best lever at a dead lift.
Read John Trapp on 2 Samuel 12 →CambridgeThe Cambridge Bible for Schools and Colleges15–23. The Death of the Child 15. strake] An archaism for struck. Cp. ch. 2 Samuel 20:10.
Read Cambridge on 2 Samuel 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. The Lord struck the child — With some fatal disease which, on the seventh day, resulted in death.
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
After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill.
Then Nathan departed to his house. Yahweh struck the child that Uriah’s wife bore to David, and he was very sick.
After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill.
Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill.
Tyndale line
¶ And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
And Nathan departed unto his house. And Jehovah struck the child that Uriah’s wife bare unto David, and it was very sick.
And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
And Nathan departed to his house. And the LORD struck the child that Uriah's wife bore to David, and it was very sick.
So Nathan departed vnto his house: and the Lord stroke the childe that Vriahs wife bare vnto Dauid, and it was sicke.
Strictly literal
And Nathan departed to his house. And Jehovah smote the child that Urijah's wife bore to David, and it became very sick.
And Nathan goeth unto his house, and Jehovah smiteth the lad, whom the wife of Uriah hath born to David, and it is incurable;
And Nathan goes to his house, and YHWH strikes the boy, whom the wife of Uriah has borne to David, and it is incurable;
And Nathan went to his house; and the Lord struck the child that Uriyah's wife had born unto David, that it became very sick.
Then Nathan left and went home. Yahweh attacked the child that Uriah's wife bore to David, and he was very sick.
From the Latin
And Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of.
Simplified
Then Nathan went home. The Lord made the child that Uriah's wife had borne to David become very sick.
Then Nathan went back to his house. And the hand of the Lord was on David's son, the child of Uriah's wife, and it became very ill.
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 13 of the 14 words matched in the Septuagint. The Dead Sea Scrolls fragment also supports the Masoretic Text, showing consistency in the essential elements of the verse, despite some editorial restorations.
וַיֵּ֥לֶךְ נָתָ֖ן אֶל־ בֵּית֑וֹ וַיִּגֹּ֣ף יְהוָ֗ה אֶת־ הַיֶּ֜לֶד אֲשֶׁ֨ר יָלְדָ֧ה אֵֽשֶׁת־ אוּרִיָּ֛ה לְדָוִ֖ד וַיֵּאָנַֽשׁ׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וילך [נתן] אל בית׳ו ויגוף אלוהים את [הילד] אשר ילדה אשת אוריה לדויד
13 words of the verse are on this fragment — 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 12:15
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נָתָן (natan) means "giver" and refers primarily to Nathan, a notable figure in the Old Testament. He is recognized as a son of David by Bathsheba and a prominent prophet during David's reign. The entries list various individuals named Nathan, including warriors and leaders, indicating a range of roles within Israel's history, particularly during the United Monarchy.
נָתָן 42 n.pr.m.
a son of David
the prophet of David’s time
father of one of David’s heroes
father of officers of Solomon
name in Judah
companion of Ezra from Babylon
one of those who took strange wives
head of a family
base
H5416 נָתָן
5416 Nathan naw-thawn'
from 5414; given; Nathan, the name of five
Israelites:--Nathan.
see HEBREW for 05414
נָתָן (na.tan) — Nathan.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Solomon (H8010);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N);
father of: Mattatha (G3160)
Also named: Nathan (Ναθάν "Nathan" G3481)
§ Nathan = "giver"
1) a son of David by Bathsheba
2) the eminent prophet in the time of David and Solomon
3) a man of Zobah, father of one of David's mighty warriors
4) father of Azariah who was over the officers of Solomon
5) son of Attai and father of Zabad of the tribe of Judah
N-proper — Noun proper masculineHNpm
Nathan
Given. (1.) A prophet in the reigns of David and Solomon (2 Chr. 9:29). He is first spoken of in connection with the arrangements David made for the building of the temple (2 Sam. 7:2, 3, 17), and next appears as the reprover of David on account of his sin with Bathsheba (12:1-14). He was charged with the education of Solomon (12:25), at whose inauguration to the throne he took a prominent part (1 Kings 1:8, 10, 11, 22-45). His two sons, Zabad (1 Chr. 2:36) and Azariah (1 Kings 4:5) occupied places of honour at the king’s court. He last appears in assisting David in reorganizing the public worship (
(a giver). An eminent Hebrew prophet in the reigns of David and Solomon. (B.C. 1015.) He first appears in the consultation with David about the building of the temple. (2 Samuel 7:2,3,17) He next comes forward as the reprover of David for the sin with Bathsheba; and his famous apologue on the rich man and the ewe lamb, which is the only direct example of his prophetic power, shows it to have been of a very high order. (2 Samuel 12:1-12) A son of David; one of the four who were borne to him by Bathsheba. (1 Chronicles 3:5) comp, 1Chr 14:4 and 2Sam 5:14 Son or brother of one of the members of David’s guard. (
1. A Hebrew prophet, Zec 12:12; a friend and counselor of David. He approved the king’s purpose of building a temple to the lord, but by divine direction transferred this accomplishment to Solomon, 2Sa 7:1-17. By a fine parable, pointedly applied, he convicted David of his guilt in respect to Uriah and Bathsheba, 2Sa 12:1-31 Ps 51:1-19; and his bold fidelity here seems to have been appreciated by David, see NATHAN 2, and is worthy of everlasting remembrance. Solomon was probably educated under his care, 2Sa 12:25; and was effectually aided by him in his peaceful succession to the throne, 1Ki 1.1-53. He wrote some…
given; giving; rewarded
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word נָגַף (nagaph) is a primitive root meaning to strike or smite. It covers various actions such as to push, defeat, or inflict harm, and can also refer to stumbling. The word appears in different forms, including Qal (to strike), Niphal (to be stricken), and Hithpael (to stumble).
נָגַף vb. strike, smite
Qal strike, smite
Niph. be smitten
Hithp. = stumble
base
H5062 נָגַף
5062 nagaph naw-gaf'
a primitive root; to push, gore, defeat, stub (the toe),
inflict (a disease):--beat, dash, hurt, plague, slay, smite
(down), strike, stumble, X surely, put to the worse.
נָגַף (na.gaph) — to strike.
1) to strike, smite
1a) (Qal) to strike, smite
1b) (Niphal) to be stricken, be smitten
1c) (Hithpael) to stumble
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
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
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
See BORN.
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)
N-fs — Noun common · feminine singular constructHNcfsc
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…
אוּרִיָּה (Uwriyah) means "flame of Jah" or "my light is Yah." It refers to several individuals, including a Hittite husband of Bathsheba and a prophet slain by Jehoiakim. The name appears in various contexts throughout the Old Testament, with specific mentions in 2 Samuel, Jeremiah, and Nehemiah.
אוּרִיָּה n.pr.m. (flame of Yah or my light is Yah v. יָהּ).
Hittite husband of Bathsheba
priest in reign of Ahaz
priest in time of Nehemiah
base
אוּרִיָּ֫הוּ n.pr.m. (flame of Yahweh or my light is Yahweh v. יהוה) a prophet slain by Jehoiakim Je 26:20.
done
H223a אוּרִיָּה H223b אוּרִיָּ֫הוּ
223 'Uwriyah oo-ree-yaw'
or (prolonged) Uwriyahuw {oo-ree-yaw'-hoo}; from 217 and
3050; flame of Jah; Urijah, the name of one Hittite and five
Israelites:--Uriah, Urijah.
see HEBREW for 0217
see HEBREW for 03050
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of United Monarchy, first mentioned at 2Sa.11.3; married to Bathsheba (H1339)
Also named: Ourias (Οὐρίας "Uriah" G3774)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
1) Hittite husband of Bathsheba
2) a priest who built king Ahaz' heathen altar
3) a priest who rebuilt Jerusalem's wall
אוּרִיָּ֫הוּ (u.riy.ya.hu) — Uriah.
A prophet living at the time of Divided Monarchy, first mentioned at Jer.26.20;
son of: Shemaiah (H8098X)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.16.10
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
N-proper — Noun proper masculineHNpm
Uriah
The Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah’s death married. He was one of the band of David’s “mighty men.” The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA; DAVID.)
(light of Jehovah). One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39) Like others of David’s officers he was a foreigner--a Hittite. His name, however and his manner of speech (2 Samuel 11:11) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and hence, perhaps, Uriah’s first acquaintance with Bath-sheba. It may be inferred from Nathan’s parable, (2 Samuel 12:3)…
A Hittie in David’s army, renowned for his valor. To save Bathsheba Uriah’s wife from death for adultery, and secure her for himself, David caused Uriah to be exposed to death, 2Sa 11:1-27; 12:9; 23:29; 1Ki 15:5.
or Urijah, the Lord is my light or fire
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…
אָנַשׁ (anash) is a Hebrew verb meaning to be weak or sick. It encompasses a range of conditions, including being frail, incurable, or even metaphorically desperate. The word appears in various forms, such as in the Qal and Niphal stems, indicating both physical and figurative states of illness or weakness.
[אָנַשׁ] vb. be weak, sick
Qal as adj. incurable, of wound, but metaph.
Niph. be sick, of child
base
H605 [אָנַשׁ] be weak, sick
605 'anash aw-nash'
a primitive root; to be frail, feeble, or (figuratively)
melancholy:--desperate(-ly wicked), incurable, sick, woeful.
אָנַשׁ (a.nash) — be incurable.
1) to be weak, sick, frail
1a) (Qal)
1a1) to be incurable
1a2) to be sick
1a3) desperate, incurable, desperately wicked, woeful, very sick (pass participle) (metaph.)
1b) (Niphal) to be sick
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms