2 Samuel 16:21 — Word Study
WLCוַיֹּ֤אמֶר אֲחִיתֹ֙פֶל֙ אֶל־ אַבְשָׁלֹ֔ם בּ֚וֹא אֶל־ פִּלַגְשֵׁ֣י אָבִ֔יךָ אֲשֶׁ֥ר הִנִּ֖יחַ לִשְׁמ֣וֹר הַבָּ֑יִת וְשָׁמַ֤ע כָּל־ יִשְׂרָאֵל֙ כִּֽי־ נִבְאַ֣שְׁתָּ אֶת־ אָבִ֔יךָ וְחָ֣זְק֔וּ יְדֵ֖י כָּל־ אֲשֶׁ֥ר אִתָּֽךְ׃
BSAAhithophelʼĂchîythôphel repliedʼâmar▸ Sleep withbôwʼ [go in unto, have intimate relations with] your father’sʼâb concubinespîylegesh [slave wives, women who serve the household] whomʼăsher to take care ofshâmar the palacebayith [house, dwelling place] When allkôl [every, the entire] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] hearsshâmaʻ [listens, pays attention] thatkîy you have become a stenchbâʼash■ [are regarded as, are considered, morally offensive, detestable] toʼêth your fatherʼâb [parent, ancestor] then the handsyâd [power, strength] of allkôl [every, the entire] who areʼăsher with youʼêth [near, accompanying] will be strengthenedchâzaq [made strong, courageous]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲחִיתֹ֙פֶל֙ | Ahithophel | Noun proper masculine |
| אֶל־ | to | Preposition |
| אַבְשָׁלֹ֔ם | Absalom | Noun proper masculine |
| בּ֚וֹא | go | Verb, Qal, imperative second person masculine singular |
| אֶל־ | into | Preposition |
| פִּלַגְשֵׁ֣י | [the] concubines of | Noun common, masculine plural construct |
| אָבִ֔יךָ | father your | Noun common masculine singular construct, suffix |
| אֲשֶׁ֥ר | whom | Particle |
| הִנִּ֖יחַ | he left | Verb, Hiphil, perfect third person masculine singular |
| לִשְׁמ֣וֹר | to keep | Preposition, verb qal infinitive construct common |
| הַבָּ֑יִת | the house | Particle, noun common masculine singular absolute |
| וְשָׁמַ֤ע | and it will hear | Verb, Qal, sequential perfect third person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper |
| כִּֽי־ | that | Particle |
| נִבְאַ֣שְׁתָּ | you have made yourself odious | Verb, Niphal, perfect second person masculine singular |
| אֶת־ | with | Preposition |
| אָבִ֔יךָ | father your | Noun common masculine singular construct, suffix |
| וְחָ֣זְק֔וּ | and they will be strong | Verb, Qal, sequential perfect third person common plural |
| יְדֵ֖י | [the] hands of | Noun common, both dual construct |
| כָּל־ | all | Noun common, masculine singular absolute |
| אֲשֶׁ֥ר | who | Particle |
| אִתָּֽךְ׃ | [are] with you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ahithophel replied, “Sleep with your father’s concubines, whom he has left to keep the palace. When all Israel hears that you have become a stench to your father, then the hands of all who are with you will be strengthened.” |
| KJV | And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong. |
| ASV | And Ahithophel said unto Absalom, Go in unto thy father’s concubines, that he hath left to keep the house; and all Israel will hear that thou art abhorred of thy father: then will the hands of all that are with thee be strong. |
| YLT | And Ahithophel saith unto Absalom, 'Go in unto the concubines of thy father, whom he left to keep the house, and all Israel hath heard that thou hast been abhorred by thy father, and the hands of all who [are] with thee have been strong.' |
| WEB | Ahithophel said to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.” |
| BBE | And Ahithophel said to Absalom, Go in to your father's women who are here looking after his house; then all Israel will have the news that you are hated by your father, and the hands of your supporters will be strong. |
Translations agree on the meaning of נִבְאַ֣שְׁתָּ as becoming morally offensive.
The sentence consists of a main clause with two subordinate clauses that provide context and consequences for Absalom's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲחִיתֹפֶל
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 16:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Counsel of Ahithophelgenerated
2 Samuel 16:21 presents a pivotal moment in Absalom's rebellion against King David, where Ahithophel gives counsel that would publicly humiliate David and strengthen Absalom's position. This advice reflects the deepening conflict within David's family and the lengths to which Absalom will go to assert his claim to the throne. The narrative sets the stage for the unfolding drama of rebellion and its consequences, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 6:4 | The Nephilim were on the earth in those days—and afterward as well—when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown. |
| 2 | Genesis 38:16 | Not realizing that she was his daughter-in-law, he went over to her and said, “Come now, let me sleep with you.” “What will you give me for sleeping with you?” she inquired. |
| 3 | 2 Samuel 12:11 | This is what the LORD says: ‘I will raise up adversity against you from your own house. Before your very eyes I will take your wives and give them to another, and he will lie with them in broad daylight. |
| 4 | 2 Samuel 15:16 | Then the king set out, and his entire household followed him. But he left behind ten concubines to take care of the palace. |
| 5 | 2 Samuel 20:3 | When David returned to his palace in Jerusalem, he took the ten concubines he had left to care for the palace, and he placed them in a house under guard. He provided for them, but he no longer slept with them. They were confined until the day of their death, living as widows. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נִבְאַ֣שְׁתָּ, niv.'Ash.tagenerated
The verb בָּאַשׁ (ba'ash) means to stink or be morally offensive. The Niphal form here indicates that Absalom has made himself odious, suggesting a significant moral and relational breach with his father, King David.
This word carries a strong connotation of becoming detestable, emphasizing the severity of Absalom's actions. It reflects not just a physical act but a profound act of defiance against his father's authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יֹּאמֶר, he said, which governs the entire sentence. The structure includes a direct command followed by a consequence clause that outlines the expected reaction of Israel.
The sentence is complex, with multiple clauses that illustrate the relationship between Absalom's actions and the resulting strengthening of his supporters. The use of prepositional phrases adds detail to the command and its implications.
Septuagint Backgroundgenerated
The Septuagint translates נִבְאַ֣שְׁתָּ with a Greek term that conveys the idea of becoming detestable. This choice reflects the translators' understanding of the moral implications of Absalom's actions.
The Greek rendering emphasizes the public nature of the offense, aligning with the Hebrew's intent to highlight the severity of the act against David.
In plain words — the whole versegenerated
2 Samuel 16:21 recounts Ahithophel's advice to Absalom to sleep with his father's concubines, which would publicly disgrace David. This act is meant to solidify Absalom's claim to the throne and demonstrate his break from his father. The counsel reflects the intense conflict within David's family during this period of rebellion.
Frequently Asked Questionsgenerated
Ahithophel's advice to sleep with David's concubines signifies a complete break from David and an assertion of power, demonstrating Absalom's intent to usurp the throne.
This act is considered detestable because it not only disrespects David as a father but also violates the sanctity of his relationships, marking a severe moral offense.
The concubines were seen as part of David's household, and sleeping with them was a way for Absalom to claim authority over his father's legacy and household.
The advice was intended to strengthen Absalom's followers by showing them that he had decisively broken with David, thus rallying support for his rebellion.
Reflection Questionsgenerated
- What does this passage reveal about the nature of rebellion and its consequences?
- How can we understand the moral implications of Absalom's actions in light of David's kingship?
- In what ways do family conflicts in the Bible reflect broader themes of power and authority?
- How can we apply the lessons from this narrative to our understanding of relationships and loyalty?
The early church on this verse — how the Fathers read it
Early commentators reflect on the implications of Absalom's actions, discussing themes of rebellion and the moral failures involved.
He was expelled from his kingdom and fled as an exile to escape murder. You do not know of a son more wicked and bloodthirsty. Because he could not kill his father in his attempt to murder him, he defiled him with incest.Early Church Fathers on 2 Samuel 16 →
Their hands may be strengthened: The people might apprehend lest Absalom should be reconciled to his father, and therefore they followed him with some fear of being left in the lurch,Early Church Fathers on 2 Samuel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ahithophel said unto Absalom,.... Either immediately of himself, without consulting with others; or after a consultation had been held between them, he as the president of it, and their mouth,
Read John Gill on 2 Samuel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
Read Robert Jamieson on 2 Samuel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis counsel he gave, partly to revenge the injury done to Bath-sheba, who was the daughter of Eliam, who was the son of Ahithophel, ; and principally for his own and the people’ s safety, that the breach between David and Absalom might be made wide and irreparable by so vile an action which must needs provoke David in the highest degree, both for the sin and shame of it; as the like action had done Jacob, ,4; and cut off all hopes of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender-hearted father; in which case his followers, and especially Ahithophel himself, had been left to David’ s mercy. Israel shall hear that thou art abhorred of…
Read Matthew Poole on 2 Samuel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 16:21 And Ahithophel said unto Absalom, Go in unto thy father’ s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong. Ver. 21. Go in unto thy father’ s concubines.] O tongue worthy to have been cut out, shred in gobbets and driven down the throat of him that thus misused him, to the engaging of Absalom in such an unpardonable villainy, beside hazard of his immortal soul! That thou art abhorred of thy father.] And so no hope of reconciliation.
Read John Trapp on 2 Samuel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) And Ahithophel said.—The counsel of Ahithophel was in effect that Absalom should make the breach between him and his father absolute and irreconcilable. His followers would thus be assured of the impossibility of his securing a pardon for himself while they were left to their fate. After adopting this course, he must necessarily persist to the end. The taking of the harem of his predecessor by the incoming monarch was an Oriental custom, to the enormity of which the mind was blunted by the practice of polygamy.
Read Charles John Ellicott on 2 Samuel 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Go in unto thy father's concubines] It may be remembered that David left ten of them behind to take care of the house, see 2 Samuel 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, 2 Samuel 12:11. And this was probably transacted in the very same place where David's eye took the adulterous view of Bath-sheba; see 2 Samuel 11:2. The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the…
Read AdamClarke on 2 Samuel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges20–23. Ahithophel’s counsel 21. And Ahithophel said, &c.] Ahithophel advised Absalom to make a decisive assumption of royal authority by publicly taking possession of the royal harem. This act was a claim of heirship and succession[101], and was not regarded with abhorrence by the Israelites, whose feelings on such matters were blunted by the practice of polygamy. See note on ch. 2 Samuel 3:7. Its object was to make the breach between Absalom and his father irreparable, and to strengthen the resolution of his followers, by proving that the rebellion was not to end in his securing a pardon from his father and leaving them to their fate, but that he was determined to run all risks. [101] A…
Read Cambridge on 2 Samuel 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleTaking possession of the harem was the most decided act of sovereignty (see 1 Kings 2:22). It was also the greatest offence and insult that could be offered. Such an act on Absalom’s part made reconciliation impossible.
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
Ahithophel replied, “Sleep with your father’s concubines, whom he has left to keep the palace. When all Israel hears that you have become a stench to your father, then the hands of all who are with you will be strengthened.”
Ahithophel said to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.”
Ahithophel replied, “Sleep with your father’s concubines, whom he has left to take care of the palace. When all Israel hears that you have become a stench to your father, then the hands of all who are with you will be strengthened.”
Ahithophel replied to Absalom, “Have sex with your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.”
Tyndale line
And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
And Ahithophel said unto Absalom, Go in unto thy father’s concubines, that he hath left to keep the house; and all Israel will hear that thou art abhorred of thy father: then will the hands of all that are with thee be strong.
And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
And Ahithophel said to Absalom, Go in to thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred by thy father: then shall the hands of all that are with thee be strong.
And Ahithophel said vnto Absalom, Goe in to thy fathers concubines, which he hath left to keepe the house: and when all Israel shall heare, that thou art abhorred of thy father, the hands of all that are with thee, shall be strong.
Strictly literal
And Ahithophel said to Absalom, Go in to thy father's concubines, whom he has left to keep the house; and all Israel shall hear that thou art become odious with thy father; and the hands of all that are with thee shall be strong.
And Ahithophel saith unto Absalom, 'Go in unto the concubines of thy father, whom he left to keep the house, and all Israel hath heard that thou hast been abhorred by thy father, and the hands of all who [are] with thee have been strong.'
And Ahithophel says to Absalom, “Go in to the concubines of your father, whom he left to keep the house, and all Israel has heard that you have been abhorred by your father, and the hands of all who [are] with you have been strong.”
And Achithophel said unto Abshalom, Go in unto thy father's concubines, whom he hath left to guard the house; and all Israel will hear that thou art in bad odor with thy father: and then will the hands of all that are with thee become strong.
Ahithophel answered Absalom, “Go sleep with your father's slave wives whom he has left to keep the palace, and all Israel will hear that you have become a stench to your father. Then the hands of all who are with you will be strong.”
From the Latin
And Achitophel said to Absalom: Go in to the concubines of thy father, whom he hath left to keep the house: that when all Israel shall hear that thou hast disgraced thy father, their hands may be strengthened with thee.
Simplified
Ahithophel told him, “Go and sleep with your father's concubines—the ones he left here to look after the palace. Then everyone in Israel will realize that you have so offended your father there's no turning back, which will encourage all your supporters.”
And Ahithophel said to Absalom, Go in to your father's women who are here looking after his house; then all Israel will have the news that you are hated by your father, and the hands of your supporters will be strong.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with only minor differences in structure. The Dead Sea Scrolls show partial restoration, indicating some textual damage but preserving the essential meaning of the verse.
וַיֹּ֤אמֶר אֲחִיתֹ֙פֶל֙ אֶל־ אַבְשָׁלֹ֔ם בּ֚וֹא אֶל־ פִּלַגְשֵׁ֣י אָבִ֔יךָ אֲשֶׁ֥ר הִנִּ֖יחַ לִשְׁמ֣וֹר הַבָּ֑יִת וְשָׁמַ֤ע כָּל־ יִשְׂרָאֵל֙ כִּֽי־ נִבְאַ֣שְׁתָּ אֶת־ אָבִ֔יךָ וְחָ֣זְק֔וּ יְדֵ֖י כָּל־ אֲשֶׁ֥ר אִתָּֽךְ׃
23 of the 24 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.
[ויאמר] [אחיתפל] [אל] [אבשלום] בוא אל [פלגשי] [אבי׳ך] [אשר] [הניח] [לשמור] [הבית] ושמע כול [ישראל] [כי] נבאשתה את [אבי׳ך] [וחזקו] [ידי׳ך] [וידי] [כול] [אשר] [את׳ך]
2 words on the leather — 4 partly restored, 19 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 16:21
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
אֲחִיתֹ֫פֶל (Achiythophel) means 'my brother is folly' and refers to a notable figure in the Old Testament. He was a counselor to King David and later betrayed him by supporting Absalom's rebellion. His story is primarily found in 2 Samuel, where he is described as the father of Eliam and the grandfather of Bathsheba.
אֲחִיתֹ֫פֶל n.pr.m. (my brother is folly ?) David’s trusted & traitorous counsellor
base
H302 אֲחִיתֹ֫פֶל
302 'Achiythophel akh-ee-tho'-fel
from 251 and 8602; brother of folly; Achithophel, an
Israelite:--Ahithophel.
see HEBREW for 0251
see HEBREW for 08602
אֲחִיתֹ֫פֶל (a.chi.to.phel) — Ahithophel.
A man living at the time of United Monarchy, first mentioned at 2Sa.15.12;
father of: Eliam (H0463H)
§ Ahithophel = "my brother is foolish (folly)"
a counsellor of David, grandfather of Bathsheba (cf 2Sa 11:3, 23:34), who joined Absalom in revolt against David, and committed suicide when Absalom did not heed his counsel
N-proper — Noun proper masculineHNpm
a-hith'-o-fel ('achithophel, "brother of foolishness," perhaps): The real leader of the Absalom rebellion against David. He is described as "the king's counselor," in a context connected with events some of which are dated in the fortieth year of David (1Ch 27:33,34; compare 1Ch 26:31). Concerning him and his part in the rebellion we have rather full information (2Sa 15:12 ff).
Some hold that he was the grandfather of Bathsheba, and make much of this in forming their estimates of him. Does the evidence sustain this view? In the latter half of the list of David's mighty men, not among the older veterans with whom the list begins, appears "Eliam the son of Ahithophel the Gilonite" (
Ahithophel
Brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom’s revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom (2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (
(brother of foolishness), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. (2 Samuel 16:23) (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. (2 Samuel 11:3) with 2Sam 23:34 Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, (2 Samuel 16:21) and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai’s advice prevailed, he despaired of success, and returning to his own home "put his household in order and hanged himself." (
A native of Giloh, originally one of David’s most intimate and valued friends; but upon the defection and rebellion of Absalom, he espoused the cause of that prince, and became one of David’s bitterest enemies. Being disappointed that Absalom did not follow his sagacious advice, and foreseeing the issue of the rebellion, he hanged himself, 2Sa 15:12 17:1-29 Ps 55:12-14. Ahithophel seems to have been the grandfather of Bathsheba. 2Sa 23:34, compared with 2Sa 11:3.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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
HNpm — 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
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-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
פִּלֶ֫גֶשׁ (piylegesh) means 'concubine' or 'paramour.' The word is derived from an uncertain origin and is consistently defined across lexicons as referring to a female partner in a relationship that is not a formal marriage. It appears in contexts related to concubinage.
פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ 37 n.f. concubine
concubine
either = paramour, or < concubinage
base
H6370 פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ concubine
6370 piylegesh pee-leh'-ghesh
or pilegesh {pee-leh'-ghesh}; of uncertain derivation; a
concubine; also (masculine) a paramour:--concubine,
paramour.
פִּלֶ֫גֶשׁ (pi.le.gesh) — concubine.
1) concubine, paramour
1a) concubine
1b) paramour
N-fp — 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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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)
N-ms — Noun common · masculine singular constructHNcmsc
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.
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
בָּאַשׁ (ba'ash) is a Hebrew verb meaning to stink or have a bad smell. It can refer literally to emitting a foul odor or figuratively to becoming morally offensive or odious. The verb has various forms, including Qal, Niphal, Hiphil, and Hithpael, which express different nuances of the root meaning.
בָּאַשׁ vb. have a bad smell, stink
Qal stink
Niph. only fig. make oneself odious, become odious
Hiph.
emit a stinking odour
cause to stink
Hithp. they had made thmselves odious
base
H887 בָּאַשׁ have a bad smell, stink .stink
. only fig. make oneself odious, become odious
. . emit a stinking odour
. cause to stink
. they had made thmselves odious
887 ba'ash baw-ash'
a primitive root; to smell bad; figuratively, to be offensive
morally:--(make to) be abhorred (had in abomination,
loathsome, odious), (cause a, make to) stink(-ing savour), X
utterly.
בָּאַשׁ (ba.ash) — to stink.
1) to have a bad smell, stink, smell bad
1a) (Qal) to stink, smell bad
1b) (Niphal)
1b1) to become odious
1b2) to make oneself odious
1c) (Hiphil)
1c1) to stink, emit a stinking odour
1c2) to cause to stink
1c3) of wickedness (fig.)
1d) (Hithpael) to make oneself odious
2) (TWOT) to abhor
V-Niphal-Perf-2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd — Noun common · both dual constructHNcbdc
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…
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp2ms
