2 Samuel 13:26 — Word Study
WLCוַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם וָלֹ֕א יֵֽלֶךְ־ נָ֥א אִתָּ֖נוּ אַמְנ֣וֹן אָחִ֑י וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֥מָּה יֵלֵ֖ךְ עִמָּֽךְ׃
BSAIf notlôʼ saidʼâmar▸ AbsalomʼĂbîyshâlôwm [the son of King David] pleasenâʼ [I pray thee] let my brotherʼâch [male sibling, close relative] AmnonʼAmnôwn [faithful, but tragically flawed] with usʼêth [accompany, join] Whymâh [what reason, for what purpose] with youʻim [walk together, accompany] the kingmelek [royal ruler, sovereign] askedʼâmar▸ [said, spoke]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְשָׁל֔וֹם | Absalom | Noun proper masculine |
| וָלֹ֕א | and not | Conjunction, particle |
| יֵֽלֶךְ־ | let him go | Verb, Qal, imperfect third person masculine singular |
| נָ֥א | please | Particle |
| אִתָּ֖נוּ | with us | Preposition, suffix |
| אַמְנ֣וֹן | Amnon | Noun proper masculine |
| אָחִ֑י | brother my | Noun common masculine singular construct, suffix |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לוֹ֙ | to him | Preposition, suffix |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| לָ֥מָּה | why? | Preposition, pronoun |
| יֵלֵ֖ךְ | will he go | Verb, Qal, imperfect third person masculine singular |
| עִמָּֽךְ׃ | with you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked. |
| KJV | Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? |
| ASV | Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? |
| YLT | And Absalom saith, 'If not — let, I pray thee, Amnon my brother go with us;' and the king saith to him, 'Why doth he go with thee?' |
| WEB | Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?” |
| BBE | Then Absalom said, If you will not go, then let my brother Amnon go with us. And the king said to him, Is there any reason for him to go with you? |
Where they part company is in the interpretation of Absalom's request — see How Translations Differ.
The sentence consists of a main clause followed by a request and a question, illustrating a dialogue format.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְשָׁלֹום
verbאָמַר
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 13:26
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 Plot Against Amnongenerated
2 Samuel 13:26 captures a tense moment where Absalom seeks to include his brother Amnon in a gathering, hinting at deeper motives. This request follows a prior conversation where King David expresses concern about the number of attendees. The context reveals Absalom's intentions, which ultimately lead to tragic events in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 3:27 | When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel. |
| 2 | 2 Samuel 11:13–15 | Then David invited Uriah to eat and drink with him, and he got Uriah drunk. And in the evening Uriah went out to lie down on his cot with his master’s servants, but he did not go home. |
| 3 | 2 Samuel 20:9 | “Are you well, my brother?” Joab asked Amasa. And with his right hand Joab grabbed Amasa by the beard to kiss him. |
| 4 | Psalm 55:21 | His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָחִי, 'a.Chigenerated
The word אָח (ach) means 'brother' and can refer to a male sibling or close relative. It emphasizes familial bonds and is used throughout the Old Testament to describe relationships among brothers, as well as metaphorical kinship.
In this verse, Absalom uses the word to refer specifically to Amnon, highlighting their brotherly connection. The construction indicates a close relationship, which is significant given the unfolding events in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree that Absalom refers to Amnon as his brother, using the term brother across versions like the BSB, KJV, and ASV.
Sentence Structuregenerated
The main verb וַיֹּ֙אמֶר֙, vai.Yo.mer, and he said, governs the sentence, with Absalom as the subject. This structure emphasizes Absalom's direct speech and intention.
The sentence unfolds with a request followed by a question from the king, reflecting a dialogue format that drives the narrative forward.
Septuagint Backgroundgenerated
The Septuagint translates אָחִי as μου, meaning 'my brother,' which retains the familial connection present in the Hebrew text.
This choice reflects a consistent understanding of the relationship dynamics between Absalom and Amnon, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
2 Samuel 13:26 shows Absalom asking King David if his brother Amnon can join him. The king questions why Amnon should go, reflecting concern and the complexity of their family dynamics.
Frequently Asked Questionsgenerated
This request is pivotal as it sets the stage for the tragic events that follow, highlighting Absalom's intentions and the tensions within David's family.
King David questions the necessity of Amnon's presence, indicating his protective instincts over his sons and the underlying tensions.
The term 'brother' emphasizes the familial bond between Absalom and Amnon, which is significant given the subsequent betrayal and conflict.
It foreshadows the tragic events that unfold later, illustrating the complexities of familial relationships and the consequences of Absalom's actions.
Reflection Questionsgenerated
- What does this verse reveal about Absalom's character and intentions?
- How does King David's response reflect his role as a father and king?
- In what ways can we see the theme of family loyalty and betrayal in this passage?
- What lessons can we learn from the dynamics between Absalom, Amnon, and David?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 13:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Absalom, if not,.... If it is not thy pleasure to go with me, if I cannot have the honour of thy company: I pray thee, let my brother Amnon go with us; let me have the next mark of honour
Read John Gill on 2 Samuel 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet my brother Amnon go with us; for the king designed (as the following words show) to keep him at home with him, as being his eldest son, and heir of his kingdom; otherwise Absalom would never have made particular mention of him, which now he was forced to do. Nor did this desire of Amnon’ s presence want specious pretences, as that seeing the king would not, he who was next to him might, honour him with his company; and that this might be a manifest and public token of that love and friendship which was between him and his brother, notwithstanding the former occasion of difference·
Read Matthew Poole on 2 Samuel 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 13:26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?Ver. 26. If not, I pray thee, let my brother Amnon go.] Who, being thine eldest, may represent thy person there. Here was a fair glove drawn upon a foul hand: by courtesy he seeketh to cover his bloody design.
Read John Trapp on 2 Samuel 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) If not . . . let . . . Amnon.—Absalom then asks that if the king himself will not come, Amnon, as his eldest son and heir-apparent, may represent him at the feast. David hesitates, but as he could not well refuse without acknowledging a suspicion which he was unwilling to express, he finally consents.
Read Charles John Ellicott on 2 Samuel 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Let my brother Amnon go] He urged this with the more plausibility, because Amnon was the first-born, and presumptive heir to the kingdom; and he had disguised his resentment so well before, that he was not suspected.
Read AdamClarke on 2 Samuel 13 →
CambridgeThe Cambridge Bible for Schools and Colleges26. let my brother Amnon go] If David would not go himself, at least he might send his eldest son as his representative. David’s reluctance to consent shews that he felt some misgivings that Absalom had not forgiven Amnon.
Read Cambridge on 2 Samuel 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe mentions Amnon as being the king’s first-born. If he could not have the king’s company, let him at least have that of the heir apparent, and the king’s other sons.
Read Albert Barnes on 2 Samuel 13 →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
“If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked.
Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?”
“If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked.
Then Absalom said, “If you will not go, then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?”
Tyndale line
Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said to him, Why should he go with thee?
Then sayd Absalom, But, I pray thee, shall not my brother Amnon goe with vs? And the king answered him, Why should he go with thee?
Strictly literal
And Absalom said, If not, I pray thee, let my brother Amnon go with us. And the king said to him, Why should he go with thee?
And Absalom saith, 'If not — let, I pray thee, Amnon my brother go with us;' and the king saith to him, 'Why doth he go with thee?'
And Absalom says, “If not, please let my brother Amnon go with us”; and the king says to him, “Why does he go with you?”
And Abshalom said, If not, let, I pray thee, Amnon my brother go with us. And the king said to him, Why should he go with thee?
Then Absalom said, “If not, please let my brother Amnon go with us.” So the king said to him, “Why should Amnon go with you?”
From the Latin
And Absalom said: If thou wilt not come, at least let my brother Amnon, I beseech thee, come with us. And the king said to him: It is not necessary that he should go with thee.
Simplified
“Well then, at least let my brother Amnon join us,” Absalom responded. “Why do you want him to go?” the king asked.
Then Absalom said, If you will not go, then let my brother Amnon go with us. And the king said to him, Is there any reason for him to go with you?
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 aligns closely with the Septuagint in this verse, with all words matched, indicating a strong textual consistency. The Dead Sea Scrolls fragment also supports the Masoretic reading, though some words are restored.
וַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם וָלֹ֕א יֵֽלֶךְ־ נָ֥א אִתָּ֖נוּ אַמְנ֣וֹן אָחִ֑י וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֥מָּה יֵלֵ֖ךְ עִמָּֽךְ׃
14 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ויואמר] אבשלום [ולוא] ילך נא אמנון אח׳י [ויואמר] ל׳ו המלך [למה] [ילך] [עמ׳ך]
13 words of the verse are on this fragment — 3 partly restored, 6 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 13:26
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֲבִישָׁלוֹם (Abiyshalowm) means 'my father is peace.' It refers to Absalom, the third son of David, known for his revolt against his father and the murder of his half-brother Amnon. The name is also associated with his father-in-law, Rehoboam. The entries note that Absalom is sometimes called Abishalom.
אֲבִישָׁלוֹם n.pr.m. (my father is peace)
Rehob.’s father-in-law
3rd son of Dvd
base
H53 אֲבִישָׁלוֹם (my father is peace) . Rehob.’s father-in-law
. 3rd son of Dvd
53 'Abiyshalowm ab-ee-shaw-lome'
or (shortened) bAbshalowm {ab-shaw- lome'}; from 1 and 7965;
father of peace (i.e. friendly); Abshalom, a son of David;
also (the fuller form) a later Israelite:--Abishalom,
Absalom.
see HEBREW for 01
see HEBREW for 07965
אֲבִישָׁלוֹם (a.vi.sha.lom) — Absalom.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.3;
son of: David (H1732) and Maacah (H4601I);
half-brother of: Amnon (H0550), Chileab (H3609), 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);
father of: Tamar (H8559I); also called Abishalom at 1Ki.15.2,10;
§ Absalom or Abishalom = "my father is peace"
1) father-in-law of Rehoboam
2) third son of David, killer of first-born son Amnon, also leader of revolt against his father-David
N-proper — Noun proper masculineHNpm
Absalom
Father of peace; i.e., “peaceful” David’s son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David’s eldest son, who had basely wronged Absalom’s sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David’s other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (
(father of peace),third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamar’s full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfather’s court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by…
Only son of David by Maacah, 2Sa 3:3. He was remarkable for his beauty and for his fine head of hair, 2Sa 14:25, which being cut from time to time when it incommoded him, used to weigh 200 shekels by the king’s standard, that is, probable about thirty ounces, an extraordinary, but not incredible weight. Ammon, another of the king’s sons, having violated his sister Tamar, Absalom caused him to be slain, and then fled to Geshur, where Talmai his grandfather was king. After three years, at the intercession of Joab, David permitted him to return to Jerusalem, and at length received him again into favor, 2Sa 14:1-33. Absalom, however, grossly abused his father’s kindness; he soon began to play the demagogue, and by many artful…
father of peace
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אַמְנוֹן (Amnon) means 'faithful' and refers primarily to two figures in the Old Testament: the eldest son of King David, known for his tragic story involving Tamar and Absalom, and a son of Shimon from Caleb's clan. The entries highlight his familial connections, particularly within David's lineage, and note the character's complex narrative.
אַמְנוֹן n.pr.m. (faithful)
eldest son of David
a son of Shimon
base
H550 אַמְנוֹן
550 'Amnown am-nohn'
or uAmiynown {am-ee-nohn'}; from 539; faithful; Amnon (or
Aminon), a son of David:--Amnon.
see HEBREW for 0539
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.2;
son of: David (H1732) and Ahinoam (H0293H);
half-brother of: 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)
§ Amnon = "faithful"
1) oldest son of David, rapist of Tamar, slain by Absalom
2) a son of Shimon (of Caleb's clan)
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.20;
son of: Shimon (H7889);
brother of: Rinnah (H7441), Ben-hanan (H1135) , Tilon (H8436)
§ Amnon = "faithful"
N-proper — Noun proper masculineHNpm
Amnon
Faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17).
(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam. 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Sam. 13:28, 29).
(faithful). Eldest son of David. (B.C. 1052.) He dishonored his half-sister Tamar, and was in consequence murdered by her brother. (2 Samuel 13:1-29) Son of Shimon. (1 Chronicles 4:20)
The eldest son of David, by Ahimoam of Jezreel. He is known only by his guilt in violating his sister; for which Absalom, two years after, caused him to be assassinated, 2Sa 13:1-39.
faithful and true; tutor
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
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
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp2ms
