2 Samuel 15:5 — Word Study
WLCוְהָיָה֙ בִּקְרָב־ אִ֔ישׁ לְהִשְׁתַּחֲוֹ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־ יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃
BSAAlso, whenhâyâh■ anyoneʼîysh [a man, an individual] approachedqârab [came near, drew near] to bow downshâchâh [to do obeisance, to show respect] Absalom would reach outshâlach his handyâd [his open hand] take holdchâzaq and kissnâshaq■
| Greek | English | Parsing |
|---|---|---|
| וְהָיָה֙ | and it was | Verb, Qal, sequential perfect third person masculine singular |
| בִּקְרָב־ | when drew near | Preposition, verb qal infinitive construct common |
| אִ֔ישׁ | anyone | Noun common, masculine singular absolute |
| לְהִשְׁתַּחֲוֹ֖ת | to bow down | Preposition, verb pilpel infinitive construct common |
| ל֑וֹ | to him | Preposition, suffix |
| וְשָׁלַ֧ח | and he stretched out | Verb, Qal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יָד֛וֹ | hand his | Noun common both singular construct, suffix |
| וְהֶחֱזִ֥יק | and he took hold of | Verb, Hiphil, sequential perfect third person masculine singular |
| ל֖וֹ | him | Preposition, suffix |
| וְנָ֥שַׁק | and he kissed | Verb, Qal, sequential perfect third person masculine singular |
| לֽוֹ׃ | him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Also, when anyone approached to bow down to him, Absalom would reach out his hand, take hold of him, and kiss him. |
| KJV | And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. |
| ASV | And it was so, that, when any man came nigh to do him obeisance, he put forth his hand, and took hold of him, and kissed him. |
| YLT | And it hath come to pass, in the drawing nearing of any one to bow himself to him, that he hath put forth his hand, and laid hold on him, and given a kiss to him; |
| WEB | It was so, that when any man came near to bow down to him, he stretched out his hand, took hold of him, and kissed him. |
| BBE | And if any man came near to give him honour, he took him by the hand and gave him a kiss. |
Translations agree on the actions of Absalom in this verse — see How Translations Differ.
The sentence has a main clause followed by several actions that Absalom takes in response to those who approach him.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbהָיָה
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 15:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Absalom's Deceptiongenerated
2 Samuel 15:5 describes how Absalom interacted with the people of Israel, using gestures of affection to win their favor. This behavior was part of his larger scheme to undermine King David and position himself as a leader. Absalom's actions are a blend of charm and manipulation, as he sought to steal the hearts of the Israelites, as noted in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:9–10 | He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. |
| 2 | 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. |
| 3 | Proverbs 26:25 | When he speaks graciously, do not believe him, for seven abominations fill his heart. |
| 4 | 2 Samuel 14:33 | So Joab went and told the king, and David summoned Absalom, who came to him and bowed facedown before him. Then the king kissed Absalom. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הָיָה, ve.ha.Yahgenerated
The Hebrew word הָיָה (hayah) means 'to be' and is often used to indicate existence or occurrence. In this verse, it serves as a narrative marker, introducing the action that follows.
This verb is in the sequential perfect tense, indicating that the action is part of a sequence of events. It sets the stage for what Absalom would do when someone approached him.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the actions described.
Sentence Structuregenerated
The sentence is structured around the main verb הָיָה, and it was, which introduces a series of actions. The main clause describes Absalom's behavior when approached, with additional phrases detailing the specific actions he took.
The Hebrew word order emphasizes Absalom's actions, with the sequence of gestures — reaching out, taking hold, and kissing — forming a cohesive narrative of his deceptive charm.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew הָיָה as ἐγένετο (egeneto), which also means 'it came to pass.' This translation maintains the narrative function of the verb, indicating a sequence of actions.
The choice of ἐγένετο aligns with the Hebrew's intent to introduce a new action, emphasizing the unfolding events in Absalom's scheme.
In plain words — the whole versegenerated
2 Samuel 15:5 tells us that when anyone came to bow down to Absalom, he would reach out his hand, take hold of them, and kiss them. This was part of Absalom's plan to win the hearts of the Israelites and gain their loyalty.
Frequently Asked Questionsgenerated
Absalom's kiss is a gesture of affection meant to create a bond and win the favor of those approaching him.
Absalom sought to position himself as a leader and undermine King David's authority, using charm to gain support.
This verse illustrates Absalom's manipulative nature, as he uses personal interaction to deceive and influence the people.
Absalom's actions serve as a warning about the use of charm and manipulation for personal gain, highlighting the importance of integrity in leadership.
Reflection Questionsgenerated
- What are some ways people use charm to influence others in our society today?
- How can we discern genuine affection from manipulative behavior?
- In what ways can we ensure our actions align with our intentions in relationships?
- What lessons can we learn from Absalom's tactics in our own leadership roles?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Samuel 15:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it was [so], that when any man came nigh [to him] to do him obeisance,.... To pay his respects, and bow to him, as being the king's son, a prince of the blood, and heir to the crown, as was
Read John Gill on 2 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAbsalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePutting on the garb of singular humanity and good will to all men; for that seems to have been a ceremony in frequent use in those times of showing respect, as pulling off the hat, and bowing, or embracing, is at this day with us.
Read Matthew Poole on 2 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 15:5 And it was [so], that when any man came nigh [to him] to do him obeisance, he put forth his hand, and took him, and kissed him.Ver. 5. To do him obeisance.] But should men bow to a molten calf, because made of golden earrings? And took him, and kissed him.] By a counterfeit courtesy, which, in high degree, easily ailureth men’ s minds, as do fair flowers, in the spring, the passengers’ eyes.
Read John Trapp on 2 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges5. put forth his hand] Instead of allowing the people to do him homage as the king’s son, he took them by the hand, and saluted them familiarly with a kiss. Cp. ch. 2 Samuel 20:9. Compare the description of Bolingbroke’s behaviour which Shakespeare puts into the mouth of Richard II.: Ourself and Bushy, Bagot here and GreenObserved his courtship to the common people;How he did seem to dive into their heartsWith humble and familiar courtesy,What reverence he did throw away on slaves,Wooing poor craftsmen with the craft of smiles,King Richard II., Acts 1. Sc. 4:23.
Read Cambridge on 2 Samuel 15 →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
Also, when anyone approached to bow down to him, Absalom would reach out his hand, take hold of him, and kiss him.
It was so, that when any man came near to bow down to him, he stretched out his hand, took hold of him, and kissed him.
Also, when anyone approached to bow down to him, Absalom would reach out his hand, take hold of him, and kiss him.
When someone approached to bow before him, Absalom would extend his hand and embrace him and kiss him.
Tyndale line
And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
And it was so, that, when any man came nigh to do him obeisance, he put forth his hand, and took hold of him, and kissed him.
And it was so, that when any man came nigh to do him obeisance, he put forth his hand, and took hold of him, and kissed him.
And it was so , that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
And when any man came neere to him, and did him obeisance, he put forth his hand, and tooke him, and kissed him.
Strictly literal
And it was so, that when any man came near to do him obeisance, he put forth his hand, and took him, and kissed him.
And it hath come to pass, in the drawing nearing of any one to bow himself to him, that he hath put forth his hand, and laid hold on him, and given a kiss to him;
And it has come to pass, in the drawing near of anyone to bow himself to him, that he has put forth his hand, and laid hold on him, and given a kiss to him;
And it happened, that when a man came nigh to bow down to him, he used to put forth his hand, and laid hold of him, and kissed him.
So it came about that when any man came to Absalom to honor him, Absalom would put out his hand and take hold of him and kiss him.
From the Latin
Moreover when any man came to him to salute him, he put forth his hand, and took him, and kissed him.
Simplified
When anyone came to bow down before him, Absalom would stop them by reaching out his hand, taking hold of him, and kissing him.
And if any man came near to give him honour, he took him by the hand and gave him a kiss.
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 presents the verse as: "וְהָיָה֙ בִּקְרָב־ אִ֔ישׁ לְהִשְׁתַּחֲוֹ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־ יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃" The Septuagint aligns closely with the Masoretic Text, matching 11 of the 12 words, though the word order and articles differ due to its Greek structure. The Dead Sea Scrolls 4Q51 and 4Q53 also reflect the same actions described in the Masoretic Text, though both contain some restored and supplied words, indicating slight variations in wording but overall agreement in meaning with the Masoretic Text. Thus, the core message of Absalom's actions remains consistent across these ancient witnesses, emphasizing his approach to those who came to bow before him.
וְהָיָה֙ בִּקְרָב־ אִ֔ישׁ לְהִשְׁתַּחֲוֹ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־ יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃
11 of the 12 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.
[והיה] [בקרוב] איש להשתחוות [ל׳ו] [ושלח] [את] [יד׳ו] [והחזיק] [ל׳ו] [ונשק] [ל׳ו]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
[והיה] [בקרוב] [איש] [להשתחוות] [ל׳וא] [ושלח] את [יד׳ו] [והחזיק] [ל׳וא] [ונשק] [ל׳וא]
1 word on the leather — 11 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 15:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Prep | V-Hithpael-Inf-a — Preposition · verb pilpel infinitive construct commonHR/Vvcc
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
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…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms