2 Samuel 16:10 — Word Study
WLCוַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַה־ לִּ֥י וְלָכֶ֖ם בְּנֵ֣י צְרֻיָ֑ה כֹּ֣ה יְקַלֵּ֗ל כִּ֤י יְהוָה֙ אָ֤מַר לוֹ֙ קַלֵּ֣ל אֶת־ דָּוִ֔ד וּמִ֣י יֹאמַ֔ר מַדּ֖וּעַ עָשִׂ֥יתָה כֵּֽן׃ ס
BSABut the kingmelek [ruler, monarch] repliedʼâmar▸ Whatmâh [why or how] O sonsbên [descendants, family] of ZeruiahTsᵉrûwyâh [balsam tree] Ifkîy he curses meqâlal▸ [reviles, brings into contempt] becausekîy ◂the LORDYᵉhôvâh [Yehovah, the self-existent God] toldʼâmar■ Curseqâlal [utter a prophetic judgment against] DavidDâvid whomîy [what person, which one] can askʼâmar▸ Whymaddûwaʻ [for what reason, on what account] did you doʻâsâh■ thiskên [perform this action, bring about this result]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| מַה־ | what? | Pronoun |
| לִּ֥י | [is] to me | Preposition, suffix |
| וְלָכֶ֖ם | and to you | Conjunction, preposition, suffix |
| בְּנֵ֣י | O sons of | Noun common, masculine plural construct |
| צְרֻיָ֑ה | Zeruiah | Noun proper feminine |
| כֹּ֣ה | thus | Adverb |
| יְקַלֵּ֗ל | he is cursing | Verb, Piel, imperfect third person masculine singular |
| כִּ֤י | for | Particle |
| יְהוָה֙ | Yahweh | Noun proper |
| אָ֤מַר | he has said | Verb, Qal, perfect third person masculine singular |
| לוֹ֙ | to him | Preposition, suffix |
| קַלֵּ֣ל | curse | Verb, Piel, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| דָּוִ֔ד | David | Noun proper masculine |
| וּמִ֣י | and who? | Conjunction, pronoun |
| יֹאמַ֔ר | will he say | Verb, Qal, imperfect third person masculine singular |
| מַדּ֖וּעַ | why? | Particle |
| עָשִׂ֥יתָה | have you done | Verb, Qal, perfect second person masculine singular |
| כֵּֽן׃ ס | thus | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’” |
| KJV | And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? |
| ASV | And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because Jehovah hath said unto him, Curse David; who then shall say, Wherefore hast thou done so? |
| YLT | And the king saith, 'What — to me and to you, O sons of Zeruiah? for — let him revile; even because Jehovah hath said to him, Revile David; and who saith, Wherefore hast Thou done so?' |
| WEB | The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’” |
| BBE | And the king said, What have I to do with you, you sons of Zeruiah? Let him go on cursing, for the Lord has said, Put a curse on David, and who then may say, Why have you done so? |
Where they part company is in the interpretations of יְקַלֵּ֗ל — see How Translations Differ.
The sentence is structured around a main clause followed by a conditional clause and a rhetorical question, emphasizing David's authority and perspective.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Samuel 16:10
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 — David's Response to a Cursegenerated
2 Samuel 16:10 captures a moment when King David is confronted with a curse from Shimei, a descendant of Saul. David's response highlights his understanding of divine sovereignty. He implies that if God has commanded the curse, it is not for anyone to question it. This scene reflects the tensions within David's reign and his personal struggles, as seen in the surrounding verses where he grapples with loyalty and betrayal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 3:39 | And I am weak this day, though anointed as king, and these men, the sons of Zeruiah, are too fierce for me. May the LORD repay the evildoer according to his evil!” |
| 2 | 2 Samuel 19:22 | And David replied, “Sons of Zeruiah, what have I to do with you, that you should be my adversaries today? Should any man be put to death in Israel today? Am I not indeed aware that today I am king over Israel?” |
| 3 | 1 Kings 2:5 | Moreover, you know what Joab son of Zeruiah did to me—what he did to Abner son of Ner and Amasa son of Jether, the two commanders of the armies of Israel. He killed them in peacetime to avenge the blood of war. He stained with the blood of war the belt around his waist and the sandals on his feet. |
| 4 | Matthew 16:23 | But Jesus turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me. For you do not have in mind the things of God, but the things of men.” |
| 5 | Luke 9:54–56 | When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְקַלֵּ֗ל, ye.ka.Lelgenerated
The verb יְקַלֵּ֗ל (ye.ka.Lel) comes from the root קָלַל (qalal), which means to make light or to curse. In this context, it signifies the act of reviling or bringing contempt upon someone, particularly in a prophetic sense. The parsing indicates it is in the Piel form, suggesting an intensive action, emphasizing the severity of the curse being uttered.
This word is not merely about lightness; it carries the weight of a judgment, reflecting the gravity of the situation David finds himself in. The use of this verb underscores the conflict between David and those who oppose him, illustrating the tension between divine will and human actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יְקַלֵּ֗ל as 'curses'.
Sentence Structuregenerated
The main verb of the verse is יֹּ֣אמֶר (vai.Yo.mer), 'and he said', which governs the entire statement. The structure includes a series of clauses where David questions the relevance of the sons of Zeruiah, followed by the conditional statement regarding the curse.
The arrangement of the Hebrew words emphasizes David's authority as king while also highlighting his humility in accepting what he perceives as God's will. The sentence flows logically, with David's rhetorical questions reinforcing his point.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יְקַלֵּ֗ל is rendered as καταράσθω, which carries a similar connotation of cursing or reviling. This choice reflects the translators' understanding of the term's intensity and its implications in the context of divine judgment.
The Greek translation preserves the original's meaning while adapting it to a Greek-speaking audience, showing continuity in the interpretation of the text.
In plain words — the whole versegenerated
2 Samuel 16:10 shows King David responding to a curse from Shimei. He questions the relevance of the sons of Zeruiah and accepts the curse as part of God's plan, suggesting that no one has the right to challenge it. This reflects David's understanding of his situation and his relationship with God.
Frequently Asked Questionsgenerated
David is expressing that their desire to retaliate against the curse is unnecessary, as he believes it is sanctioned by God.
David sees the curse as possibly being part of God's will for him, indicating a deep trust in divine sovereignty.
Zeruiah is David's sister and the mother of his military leaders, Joab and Abishai, highlighting the familial tensions in this narrative.
This moment illustrates David's struggles with loyalty, betrayal, and his reliance on God during a tumultuous period in his reign.
Reflection Questionsgenerated
- How do I respond to criticism or curses in my own life?
- What does it mean to trust in God's plan during difficult times?
- In what ways can I show patience and understanding toward those who oppose me?
- How can I discern when to take action and when to accept a situation as part of God's will?
The early church on this verse — how the Fathers read it
The early church fathers commented on this passage, often reflecting on David's patience and wisdom in the face of adversity, drawing lessons from his response to the curse.
By this patience we are supported even when we are in sound health, for, amid the stumbling blocks of this world, our true happiness is deferred.… With this patience holy David endured the insults of one abusing him, and,Early Church Fathers on 2 Samuel 16 →
And was it not likewise of his own will that the wicked son of Gera cursed King David? And yet what does David say, full of true and deep and pious wisdom? What did he say to him who wanted to strike the reviler? "What," he said,Early Church Fathers on 2 Samuel 16 →
Hath bid him curse: Not that the Lord was the author of Semei's sin, which proceeded purely from his own malice, and the abuse of his free will.Early Church Fathers on 2 Samuel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 16:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said, what have I to do with you, ye sons of Zeruiah?.... It seems as if Joab, the brother of Abishai, joined with him in this request to have leave to take off the head of Shimei; and
Read John Gill on 2 Samuel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat have I to do with you? to wit, in this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit. Because the Lord hath said unto him; not that God commanded it by his word, for that severely forbids it, ; or moved him to it by his Spirit, for neither was that necessary nor possible, because God tempteth no man, ; but that the secret providence of God did order and overrule him in it. God did not put any wickedness into Shimei’ s heart, for he had of himself a heart full of malignity and venom against David; but only left him to his own wickedness; took away that common prudence…
Read Matthew Poole on 2 Samuel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 16:10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?Ver. 10. What have I to do with you, ye sons of Zeruiah?] So that Joab, it seemeth, as well as Abishai, had a hand in this request of revenge, and is therefore thus shaken up, unless it were so that Abner’ s death were now laid afresh in his dish, as that wherewith Shimei had newly twitted David Ambrose, citing these words of David, crieth out. O altitudo prudentiae! O altitudo patientiae! O devorandae contumeliae grande inventum! Ecce verborum contumelia parricidii levavit aerumnam, &c.…
Read John Trapp on 2 Samuel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) So let him curse.—This translation follows the margin of the Hebrew, as the LXX. and Vulg. also do. David, throughout, recognises that all his sufferings were from the Lord’s hand, and he wishes to submit himself entirely to His will. He does not, of course, mean to justify Shimei’s wrong; but only to say that, as far as his sin bears upon himself, it is of Divine appointment and he cannot resent it.
Read Charles John Ellicott on 2 Samuel 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Because the Lord hath said] The particle וכי vechi should be translated for if, not because. FOR IF the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!
Read AdamClarke on 2 Samuel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges10. What have I to do with you] ‘What have we in common? leave me alone.’ The phrase is used to repel an unwelcome suggestion, and repudiate participation in the thoughts and feelings of another. Cp. ch. 2 Samuel 19:22; John 2:4. ye sons of Zeruiah] Joab probably seconded Abishai’s request. For David’s abhorrence of his nephews’ ferocity, see ch. 2 Samuel 3:39. so let him curse, &c.] This is the rendering of the traditional reading (Qrî). The written text (Kthîbh) may be rendered, when he curseth, and when the Lord, &c., who then shall say, &c.: or, for he curseth because the Lord, &c.
Read Cambridge on 2 Samuel 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat have I to do ... - See the marginal references compare Matthew 8:29; John 2:4, and a similar complaint about the sons of Zeruiah 2 Samuel 3:39.
Read Albert Barnes on 2 Samuel 16 →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
But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’”
The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’”
But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’”
But the king said, “What do we have in common, you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’”
Tyndale line
And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because Jehovah hath said unto him, Curse David; who then shall say, Wherefore hast thou done so?
And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because the LORD hath said unto him, Curse David; who then shall say, Wherefore hast thou done so?
And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said to him, Curse David. Who shall then say, Why hast thou done so?
But the King saide, What haue I to doe with you, ye sonnes of Zeruiah? for he curseth, eue because the Lord hath bidden him curse Dauid: who dare then say, Wherfore hast thou done so?
Strictly literal
And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, for Jehovah has said to him, Curse David! Who shall then say, Why dost thou so?
And the king saith, 'What — to me and to you, O sons of Zeruiah? for — let him revile; even because Jehovah hath said to him, Revile David; and who saith, Wherefore hast Thou done so?'
And the king says, “And what do I [have to do] with you, O sons of Zeruiah? For let him revile; even because YHWH has said to him, Revile David; and who says, Why have You done so?”
And the king said, What have I to do with you, ye sons of Zeruyah? so let him curse; because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
But the king said, “What have I to do with you, sons of Zeruiah? Perhaps he is cursing me because Yahweh has said to him, 'Curse David.' Who then could say to him, 'Why are you cursing the king?'”
From the Latin
And the king said: What have I to do with you, ye sons of Sarvia? Let him alone and let him curse: for the Lord hath bid him curse David: and who is he that shall dare say, why hath he done so?
Simplified
“What's that got to do with you, you sons of Zeruiah?” the king replied. “If he's cursing me because the Lord told him to, then who can question what he's doing?”
And the king said, What have I to do with you, you sons of Zeruiah? Let him go on cursing, for the Lord has said, Put a curse on David, and who then may say, Why have you done so?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with only minor variations in structure. The Dead Sea Scrolls fragment contains most of the verse with some restoration, indicating that the core message has remained consistent across these ancient texts.
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַה־ לִּ֥י וְלָכֶ֖ם בְּנֵ֣י צְרֻיָ֑ה כֹּ֣ה יְקַלֵּ֗ל כִּ֤י יְהוָה֙ אָ֤מַר לוֹ֙ קַלֵּ֣ל אֶת־ דָּוִ֔ד וּמִ֣י יֹאמַ֔ר מַדּ֖וּעַ עָשִׂ֥יתָה כֵּֽן׃ ס
20 of the 21 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.
[יהוה] [אמר] [ל׳ו] [קלל] [את] [דויד] [ומי] יאמר [מדוע] [עשיתה] [כן]
11 words of the verse are on this fragment — 1 partly restored, 10 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 16:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HC/Rd/Sp2mp — Conjunction · preposition · suffixHC/Rd/Sp2mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — 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…
צְרוּיָה (Tsruwyah) refers to Zeruiah, a woman from the time of the United Monarchy, known as the sister of David and mother of three of his notable warriors: Abishai, Joab, and Asahel. The name is derived from a term meaning 'wounded' and is associated with the Hebrew word for balsam.
צְרוּיָה n.pr.f. mother of Abishai, Joab and Asahel
base
H6870 צְרוּיָה
6870 Tsruwyah tser-oo-yaw'
feminine passive participle from the same as 6875; wounded;
Tserujah, an Israelitess:--Zeruiah.
see HEBREW for 06875
צְרוּיָה (tse.ru.yah) — Zeruiah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.26.6;
daughter of: Jesse (H3448) and Nahash (H5176I);
sister of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Abigail (H0026H)(?) and Elihu (H0453J), Shimeah (H8093)
§ Zeruiah = "balsam"
sister of David and mother of the 3 leading heroes of David's army-Abishai, Joab, and Asahel
N-proper — Noun proper feminineHNpf
ze-roo-i'-a, ze-roo'-ya (tseruyah, tseruyah (2Sa 14:1; 16:10), meaning uncertain; Sarouia): In 2Sa 2:18; 17:25; 1Ch 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1Ch 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mother's clan (compare Abimelech, Jud 8:31; 9:1 ff); by others as being due to her husband's early death; and again as a proof of the mother in this case being the stronger personality. Either of the…
Zeruiah
Stricken of the Lord, David’s sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David’s army, and being his nephews, they were admitted to the closest companionship with him.
(balsam), the mother of the three leading heroes of David’s army --Abishai, Joah and Asahel-- known as the "sons of Zeruiah." Of Zeruiah’s husband there is no mention in the Bible. (B.C. before 1046.)
Sister of David, and mother of his famous generals, Joab, Abishai, and Asahel, 1Ch 2:16. Her husband is unknown.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
→ Apostolic Ro 12:4
→ See ANATHEMA MARAN-ATHA
→ See BLASPHEMY
→ See GOD, NAME OF, NOT TO BE PROFANED
→ See OATH
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
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
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
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
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
