2 Samuel 15:6 — Word Study
WLCוַיַּ֨עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֤ר הַזֶּה֙ לְכָל־ יִשְׂרָאֵ֔ל אֲשֶׁר־ יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־ הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־ לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃ פ
BSAAbsalomʼĂbîyshâlôwm [the son of King David] didʻâsâh▸ thiszeh [in this manner, similarly] to allkôl [every single one] the IsraelitesYisrâʼêl [descendants of Jacob] whoʼăsher camebôwʼ▸ [approached, drew near] toʼêl the kingmelek [the ruler, monarch] for justicemishpâṭ [judgment, righteous verdicts, to have their cause judged, to be heard] In this way heʼĂbîyshâlôwm [by these actions, thus] stolegânab▸ [secretly took, deceived] the heartslêb [minds, emotions, inner beings] of IsraelYisrâʼêl [God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֨עַשׂ | and he did | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְשָׁל֜וֹם | Absalom | Noun proper masculine |
| כַּדָּבָ֤ר | according to the manner | Preposition, noun common masculine singular absolute |
| הַזֶּה֙ | this | Particle, particle |
| לְכָל־ | to all | Preposition, noun common masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אֲשֶׁר־ | who | Particle |
| יָבֹ֥אוּ | they came | Verb, Qal, imperfect third person masculine plural |
| לַמִּשְׁפָּ֖ט | for judgment | Preposition, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| וַיְגַנֵּב֙ | and he stole | Verb, Piel, sequential imperfect third person masculine singular |
| אַבְשָׁל֔וֹם | Absalom | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| לֵ֖ב | [the] heart of | Noun common, masculine singular construct |
| אַנְשֵׁ֥י | [the] men of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ פ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Absalom did this to all the Israelites who came to the king for justice. In this way he stole the hearts of the men of Israel. |
| KJV | And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. |
| ASV | And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. |
| YLT | and Absalom doth according to this thing to all Israel who come in for judgment unto the king, and Absalom stealeth the heart of the men of Israel. |
| WEB | Absalom did this sort of thing to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel. |
| BBE | And this Absalom did to everyone in Israel who came to the king to have his cause judged: so Absalom, like a thief, took away the hearts of the men of Israel. |
There is agreement among the translations regarding the meaning of Absalom's actions — see How Translations Differ.
The sentence contains a main clause followed by a relative clause that provides additional context about the Israelites Absalom interacted with.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְשָׁלֹום
verbעָשָׂה
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 15:6
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 15:6 describes how Absalom, the son of David, manipulated the hearts of the Israelites who sought justice from the king. By presenting himself as a sympathetic figure, he sought to undermine his father's authority and win the people's support. This act of deception is a key moment in the narrative of Absalom's rebellion, highlighting themes of loyalty and betrayal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:9 | With his mouth the ungodly man destroys his neighbor, but through knowledge the righteous are rescued. |
| 2 | Romans 16:18 | For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive. |
| 3 | 2 Peter 2:3 | In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — גָּנַב, vay.ga.Nevgenerated
The verb גָּנַב (ganav) means to steal, and it encompasses actions of taking something secretly or by deception. It is used in various contexts within the Hebrew Bible, often relating to theft or deceitful actions.
In this verse, the use of גָּנַב indicates that Absalom did not just win the hearts of the people through honest means; rather, he did so through cunning and manipulation, reflecting his character and intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Absalom did this to all the Israelites who came to the king for justice.
Sentence Structuregenerated
The main verb of the verse is יַּ֨עַשׂ (he did), which governs the entire clause. The structure includes a subject, Absalom, and two actions: what he did to the Israelites and the result of that action, which was stealing their hearts.
The sentence is constructed with a series of phrases that elaborate on Absalom's actions, emphasizing the manner in which he engaged with the people and the outcomes of those interactions.
Septuagint Backgroundgenerated
The Septuagint translates גָּנַב as ἰδιοποιεῖτο, which conveys a sense of taking for oneself or appropriating. This choice suggests an interpretation that emphasizes Absalom's personal gain from the hearts of the people.
This translation reflects a narrowing of the original Hebrew meaning, focusing on the act of taking rather than the broader implications of deception.
In plain words — the whole versegenerated
2 Samuel 15:6 tells us that Absalom acted in a way that won over all the Israelites who came to the king for justice. He did this by stealing their hearts, which reveals his deceptive nature and desire for power.
Frequently Asked Questionsgenerated
It means that Absalom won the loyalty and affection of the people through deceitful means, manipulating their emotions to gain support against his father, King David.
Absalom sought to undermine King David's authority and position, aiming to position himself as a leader and gain the people's support for his rebellion.
Absalom approached the Israelites by presenting himself as a sympathetic figure who cared for their needs, contrasting himself with the king, which helped him gain their trust.
Absalom's actions serve as a warning about the dangers of manipulation and deceit in leadership, highlighting the importance of integrity and honesty.
Reflection Questionsgenerated
- In what ways can we be aware of manipulation in our own lives?
- How do leaders gain trust, and what qualities should they possess to maintain it?
- What lessons can we draw from Absalom's story about loyalty and betrayal?
- How can we ensure that our hearts remain true and not easily swayed by deceit?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 15:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in this manner did Absalom to all Israel that came to the king for judgment,.... Told them there was none to be had, wished that he was in office to administer it to them, and behaved in the
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 Biblei.e. He secretly and subtlety undermined his father, and robbed his father of the good opinions and affections of his people, that he might gain them to himself, by such insinuations into their affections, by his plausible and over-civil carriage.
Read Matthew Poole on 2 Samuel 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 15:6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.Ver. 6. And on this manner did Absalom to all Israel.] Courting them, and colloguing with them all alike, of what degree soever; so basely could this proud wretch stoop, that he might get into the throne. So Absalom stole the hearts of the men of Israel,] sc., From David the right owner; and this he did slyly and secretly, so as neither the people nor David himself did discover it. So Salvius Otho, of whom Tacitus saith, Adorare vulgus iacere oscula, et omnia serviliter pro imperio. - Hist. lib. i. One calleth him the Roman Absalom.
Read John Trapp on 2 Samuel 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. So Absalom stole the hearts] His manner of doing this is circumstantially related above. He was thoroughly versed in the arts of the demagogue; and the common people, the vile mass, heard him gladly. He used the patriot's arguments, and was every thing of the kind, as far as promise could go. He found fault with men in power; and he only wanted their place, like all other pretended patriots, that he might act as they did, or worse.
Read AdamClarke on 2 Samuel 15 →
CambridgeThe Cambridge Bible for Schools and Colleges6. stole the hearts] Robbed his father of the people’s affection and transferred it to himself. Sept. ἰδιοποιεῖτο = made his own.
Read Cambridge on 2 Samuel 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleStole the hearts - i. e., deceived them, for so the same phrase means Genesis 31:20, Genesis 31:26.
Read Albert Barnes on 2 Samuel 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Stole the hearts — Insinuated himself into the affections of the people. Not only did the designing measures just mentioned assist him in this, but also his personal beauty. 2 Samuel 14:25.
Read Daniel Denison Whedon 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
Absalom did this to all the Israelites who came to the king for justice. In this way he stole the hearts of the men of Israel.
Absalom did this sort of thing to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
Absalom did this to all the Israelites who came to the king for justice. In this way he stole the hearts of the men of Israel.
Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty of the citizens of Israel.
Tyndale line
And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
And in this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
And on this maner did Absalom to al Israel, that came to the King for iudgement: so Absalom stale the hearts of the men of Israel.
Strictly literal
And in this manner did Absalom to all Israel that came to the king for judgment; and Absalom stole the hearts of the men of Israel.
and Absalom doth according to this thing to all Israel who come in for judgment unto the king, and Absalom stealeth the heart of the men of Israel.
and Absalom does according to this thing to all Israel who come in for judgment to the king, and Absalom steals the heart of the men of Israel.
And Abshalom did after this manner to all Israel that came to the king for judgment: and thus did Abshalom steal the heart of the men of Israel.
Absalom acted in this way to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
From the Latin
And this he did to all Israel that came for judgment, to be heard by the king, and he enticed the hearts of the men of Israel.
Simplified
This is how Absalom treated all the Israelites who came to the king for his judgment. So he captured the loyalty of the men of Israel.
And this Absalom did to everyone in Israel who came to the king to have his cause judged: so Absalom, like a thief, took away the hearts of the men of Israel.
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 with the Septuagint in most parts, with minor variations in word order. The Dead Sea Scrolls show some restoration and editorial additions, but the core message remains consistent across these witnesses.
וַיַּ֨עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֤ר הַזֶּה֙ לְכָל־ יִשְׂרָאֵ֔ל אֲשֶׁר־ יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־ הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־ לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃ פ
16 of the 17 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.
[ועשה] אבשלום כדבר הזה לכול [אנשי] [ישראל] [אשר] [באים] [למשפט] [אל] [המלך] וגנב אבשלום את לב [כול] [אנשי] [ישראל]
4 words on the leather — 4 partly restored, 11 supplied entire by an editor.
[ועשה] [אבשלום] [כדבר] [הזה] [לכול] ישראל [אשר] [יבואו] [למשפט] [אל] [המלך] [וגנב] [אבשלום] [את] [לב] [אנשי] [ישראל]
nothing on the leather here — 1 partly restored, 16 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 15:6
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
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)
Prep — PrepositionHR
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…
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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
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
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular constructHNcmsc
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
