2 Samuel 17:15 — Word Study
WLCוַיֹּ֣אמֶר חוּשַׁ֗י אֶל־ צָד֤וֹק וְאֶל־ אֶבְיָתָר֙ הַכֹּ֣הֲנִ֔ים כָּזֹ֣את וְכָזֹ֗את יָעַ֤ץ אֲחִיתֹ֙פֶל֙ אֶת־ אַבְשָׁלֹ֔ם וְאֵ֖ת זִקְנֵ֣י יִשְׂרָאֵ֑ל וְכָזֹ֥את וְכָזֹ֖את יָעַ֥צְתִּי אָֽנִי׃
BSASo HushaiChûwshay [a faithful friend and advisor] toldʼâmar▸ ZadokTsâdôwq and AbiatharʼEbyâthâr the priestskôhên [spiritual leaders and mediators] This is whatzôʼth [specific plan] AhithophelʼĂchîythôphel [a trusted counselor, my brother] has advisedyâʻats■ [given guidance to] AbsalomʼĂbîyshâlôwm [the rebellious son] and the elderszâqên [respected leaders, old men] of IsraelYisrâʼêl [God's chosen people] and this is whatzôʼth [alternative plan] Iʼănîy have advisedyâʻats■ [counseled, given guidance]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| חוּשַׁ֗י | Hushai | Noun proper masculine |
| אֶל־ | to | Preposition |
| צָד֤וֹק | Zadok | Noun proper masculine |
| וְאֶל־ | and to | Conjunction, preposition |
| אֶבְיָתָר֙ | Abiathar | Noun proper masculine |
| הַכֹּ֣הֲנִ֔ים | the priests | Particle, noun common masculine plural absolute |
| כָּזֹ֣את | like this | Preposition, particle |
| וְכָזֹ֗את | and like this | Conjunction, preposition, particle |
| יָעַ֤ץ | he has counseled | Verb, Qal, perfect third person masculine singular |
| אֲחִיתֹ֙פֶל֙ | Ahithophel | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אַבְשָׁלֹ֔ם | Absalom | Noun proper masculine |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| זִקְנֵ֣י | [the] elders of | Adj |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וְכָזֹ֥את | and like this | Conjunction, preposition, particle |
| וְכָזֹ֖את | and like this | Conjunction, preposition, particle |
| יָעַ֥צְתִּי | I have counseled | Verb, Qal, perfect first person common singular |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Hushai told Zadok and Abiathar, the priests, “This is what Ahithophel has advised Absalom and the elders of Israel, and this is what I have advised. |
| KJV | ¶ Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. |
| ASV | Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. |
| YLT | And Hushai saith unto Zadok and unto Abiathar the priests, 'Thus and thus hath Ahithophel counselled Absalom and the elders of Israel, and thus and thus I have counselled; |
| WEB | Then Hushai said to Zadok and to Abiathar the priests, “Ahithophel counseled Absalom and the elders of Israel that way; and I have counseled this way. |
| BBE | Then Hushai said to Zadok and Abiathar, the priests, This is the suggestion made by Ahithophel to Absalom and the responsible men of Israel, and this is what I said to them. |
Where they part company is in the nuances of advice given — see How Translations Differ.
The main clause is followed by two direct speech clauses, presenting contrasting pieces of advice.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectחוּשַׁי
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 17:15
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 — Hushai's Counsel to the Priestsgenerated
2 Samuel 17:15 describes Hushai informing the priests Zadok and Abiathar about the advice given by Ahithophel to Absalom and the elders of Israel. This moment is critical as it highlights the political intrigue during Absalom's rebellion against his father, King David. Hushai's role as a double agent becomes evident as he seeks to provide an alternative strategy to protect David and his loyalists, emphasizing the need for discernment in leadership during tumultuous times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:35 | Will not Zadok and Abiathar the priests be there with you? Report to them everything you hear from the king’s palace. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יָעַץ, ya.'Atzgenerated
The verb יָעַץ (ya`ats) means 'to advise' or 'to counsel.' It is a Qal form, indicating a completed action performed by the subject. The word encompasses the act of providing guidance or making plans, reflecting the wisdom required in leadership decisions.
In this context, Hushai uses this verb to present his own counsel as a contrast to that of Ahithophel, emphasizing the importance of his advice in the unfolding events of Absalom's rebellion.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יָעַץ as 'to advise.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this idea without significant variation.
Sentence Structuregenerated
The main verb וַיֹּ֣אמֶר, and he said, governs the entire sentence, with Hushai as the subject. The structure reveals a direct speech format, indicating the importance of communication in the narrative.
The sentence is composed of multiple phrases, including prepositional phrases that specify the recipients of Hushai's message and the content of the advice. This layered structure highlights the complexity of the situation Hushai is navigating.
Septuagint Backgroundgenerated
The Septuagint translates יָעַץ as συνεβούλευσεν, meaning 'he counseled.' This choice reflects a direct correspondence in meaning, emphasizing the advisory role of Hushai in the unfolding events.
The use of this term in the Greek suggests a similar focus on the act of providing counsel, reinforcing the significance of Hushai's role in the narrative.
In plain words — the whole versegenerated
2 Samuel 17:15 shows Hushai telling the priests Zadok and Abiathar about the advice given by Ahithophel to Absalom and the elders of Israel. Hushai contrasts this with his own advice, highlighting the tension and intrigue during Absalom's rebellion against King David.
Frequently Asked Questionsgenerated
Hushai's counsel is crucial as it provides an alternative strategy to counter Ahithophel's advice, highlighting the importance of wisdom and discernment in leadership.
Zadok and Abiathar were priests loyal to King David, serving as spiritual leaders and mediators during a critical time in Israel's history.
Ahithophel's name means 'my brother is folly,' reflecting the irony of his betrayal against David.
Hushai acts as a double agent, providing counsel to both Absalom and David, ultimately seeking to protect the king and his loyalists.
Reflection Questionsgenerated
- In what ways can I seek wise counsel in my own life?
- How do I discern between good advice and bad advice in challenging situations?
- What can I learn from Hushai's actions about loyalty and strategy?
- How can I apply the principles of wise counsel in my relationships and decisions?
The early church on this verse — how the Fathers read it
Basil of Caesarea comments on Hushai's role, noting discrepancies in his lineage as presented in different texts.
For in the history, Hushai is mentioned as the chief companion of David and the son of Arachi, but in the psalm, Hushai is the son of Jemini. Neither he nor any other of those appearing in the history was the son of Jemini.Early Church Fathers on 2 Samuel 17 →
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 2 Samuel 17:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Hushai unto Zadok and to Abiathar the priests,.... After he was returned from the council board, he immediately went to these priests, who he knew were in the interest of David, and to whom
Read John Gill on 2 Samuel 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. No JFB commentary on this verse.
Read Robert Jamieson on 2 Samuel 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 17:15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.Ver. 15. Thus and thus did Ahithophel counsel Absalom.] Hushai might in this case safely discover Absalom’ s counsels, for the glory of God and the safety of his sovereign: though by the civil law, it was death to betray the secrets of the state, in military matters especially; and at Venice, consilia et decreta Patrum revelasse quempiam raro auditum est, semper graviter punitum: to reveal the counsels and decrees of the senators, is a fault seldom committed, and ever grievously punished, saith a good author.…
Read John Trapp on 2 Samuel 17 →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
So Hushai told Zadok and Abiathar, the priests, “This is what Ahithophel has advised Absalom and the elders of Israel, and this is what I have advised.
Then Hushai said to Zadok and to Abiathar the priests, “Ahithophel counseled Absalom and the elders of Israel that way; and I have counseled this way.
So Hushai told Zadok and Abiathar, the priests, “This is what Ahithophel has advised Absalom and the elders of Israel, and this is what I have advised.
Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders of Israel to do, and here is what I have advised.
Tyndale line
¶ Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Then said Hushai unto Zadok and to Abiathar the priests. Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Then said Hushai to Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counseled.
Then said Hushai vnto Zadok and to Abiathar the Priests, Of this and that maner did Ahithophel and the Elders of Israel counsell Absalom: and thus and thus haue I counseled.
Strictly literal
And Hushai said to Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
And Hushai saith unto Zadok and unto Abiathar the priests, 'Thus and thus hath Ahithophel counselled Absalom and the elders of Israel, and thus and thus I have counselled;
And Hushai says to Zadok and to Abiathar the priests, “Thus and thus Ahithophel has counseled Absalom and the elderly of Israel, and thus and thus I have counseled;
Then said Chushai unto Zadok and to Ebyathar the priests, Thus and thus did Achithophel counsel Abshalom and the elders of Israel; and thus and thus have I counseled.
Then Hushai said to Zadok and to Abiathar the priests, “Ahithophel advised Absalom and the elders of Israel in such and such a way, but I have advised something else.
From the Latin
And Chusai said to Sadoc and Abiathar the priests: Thus and thus did Achitophel counsel Absalom, and the ancients of Israel: and thus and thus did I counsel them.
Simplified
Hushai spoke to Zadok and Abiathar, the priests, and told them, “Ahithophel has advised Absalom and the Israelite leaders to act in one way, but I have advised them to act in this different way.
Then Hushai said to Zadok and Abiathar, the priests, This is the suggestion made by Ahithophel to Absalom and the responsible men of Israel, and this is what I said to them.
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 19 of the 20 words matched. This indicates a consistent transmission of the text, although the Septuagint's word order differs from the Hebrew.
וַיֹּ֣אמֶר חוּשַׁ֗י אֶל־ צָד֤וֹק וְאֶל־ אֶבְיָתָר֙ הַכֹּ֣הֲנִ֔ים כָּזֹ֣את וְכָזֹ֗את יָעַ֤ץ אֲחִיתֹ֙פֶל֙ אֶת־ אַבְשָׁלֹ֔ם וְאֵ֖ת זִקְנֵ֣י יִשְׂרָאֵ֑ל וְכָזֹ֥את וְכָזֹ֖את יָעַ֥צְתִּי אָֽנִי׃
19 of the 20 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.
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 17:15
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
חוּשַׁי (Chuwshay) refers to Hushai, an Israelite known as a friend of David and the father of Baana, an officer under Solomon. The name is derived from a root meaning 'hasty.' Hushai is first mentioned in 2 Samuel 15:32.
חוּשַׁי n.pr.m.
called friend of David
father of one of Solomon’s officers.
base
H2365 חוּשַׁי
2365 Chuwshay khoo-shah'-ee
from 2363; hasty; Chushai, an Israelite:--Hushai.
see HEBREW for 02363
חוּשַׁי (chu.shay) — Hushai.
A man living at the time of United Monarchy, first mentioned at 2Sa.15.32;
father of: Baana (H1195H)
§ Hushai = "hasting"
1) an Archite, a friend of David
2) the father of Baana, an officer of Solomon; probably the same as 1
N-proper — Noun proper masculineHNpm
hut'-shi, hus'-sha-i (chushay, Chousei; Josephus, Chousi): An Archite, native of Archi or Erech(?), West of Bethel on the northern border of Benjamin and southern border of Joseph (Jos 16:2). Hushai was one of David's most faithful and wise counselors. When David was fleeing from Jerusalem and Absalom, Hushai met him, having his coat rent and earth on his head. The king persuaded him to return to Jerusalem, feign submission to Absalom, and try to defeat the counsel of Ahithophel (2Sa 15:32 f). Whatever Absalom decided on, Hushai was to send word to David through two young men, sons of the priests Zadok and Abiathar (2Sa 15:34-36). Hushai obeyed, and succeeded in persuading Absalom to adopt his counsel rather than that of…
Hushai
Quick, “the Archite,” “the king’s friend” (1 Chr. 27:33). When David fled from Jerusalem, on account of the rebellion of Absalom, and had reached the summit of Olivet, he there met Hushai, whom he sent back to Jerusalem for the purpose of counteracting the influence of Ahithophel, who had joined the ranks of Absalom (2 Sam. 15:32, 37; 16:16-18). It was by his advice that Absalom refrained from immediately pursuing after David. By this delay the cause of Absalom was ruined, for it gave David time to muster his forces.
The Archite, David’s friend. Being informed of Absalom’s rebellion and that David was obliged to fly from Jerusalem, he met him on an eminence without the city, with his clothes rent and his head covered with earth. David suggested that if he went with him he would be a burden to him; but that he might do him important service if he should remain in Absalom’s suite as an adviser. Hushai therefore returned to Jerusalem, and by defeating the counsel of Ahithophel. And gaining time for David, to whom he sent advices, was the cause of Ahithophel’s suicide and of Absalom’s miscarriage, 2Sa 15:32-37; 16:16-19; 17:1-29.
their haste; their sensuality; their silence
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
The Hebrew word צָדוֹק (Tsadowq) means 'righteous' and refers primarily to the name Zadok, associated with several notable figures in the Old Testament. This includes a high priest during King David's reign, who supported him and anointed Solomon. The entries detail various individuals named Zadok, including priests and wall-builders during the time of Nehemiah.
צָדוֹק, and צָדֹק 54 n.pr.m. (just, righteous)
48 priests
father-in-law of Uzziah
two wall-builders
base
H6659 צָדוֹק, צָדֹק
6659 Tsadowq tsaw-doke'
from 6663; just; Tsadok, the name of eight or nine
Israelites:--Zadok.
see HEBREW for 06663
צָדוֹק (tsa.doq) — Zadok.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 2Sa.8.17;
son of: Ahitub (H0285H);
father of: Ahimaaz (H0290H)
§ Zadok = "righteous"
1) the high priest, son of Ahitub of the house of Eleazar the son of Aaron, and 11th in descent from Aaron; joined David after Saul's death and supported him against Absalom and Adonijah; anointed Solomon as king
2) a priest, son of Meraioth, father of Meshullam of the house of Ahitub; apparently a nephew of 1
3) father of Jerusha, the wife of king Uzziah and mother of king Jotham of Judah
4) son of Baana and repairer of the wall of Jerusalem in the time of Nehemiah
5) son of Immer and repairer of the wall of Jerusalem in the time of Nehemiah
6) a leader of the people in the time of Nehemiah
7) a scribe appointed by Nehemiah as one of the treasurers over the storehouse
N-proper — Noun proper masculineHNpm
za'-dok (tsadowq, once tsadhoq (1Ki 1:26), similar to tsaddiq, and tsadduq, post-Biblical, meaning justus, "righteous"; Septuagint Sadok): Cheyne in Encyclopedia Biblica suggests that Zadok was a modification of a Gentilic name, that of the Zidkites the Negeb, who probably derived their appellation from the root ts-d-q, a secondary title of the god they worshipped. At the same time Cheyne admits that cultivated Israelites may have interpreted Zadok as meaning "just," "righteous"--a much more credible supposition.
(1) Zadok the son of Ahitub (2Sa 8:17)--not of Ahitub the ancestor of Ahimelech (1Sa 14:3) and of Abiathar, his son (1Sa 22:20).
Zadok
Righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Sam. 8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam. 20:25) and Solomon (1 Kings 4:4). He is first mentioned as coming to take part with David at Hebron (1 Chr. 12:27, 28). He was probably on this account made ruler over the Aaronites (27:17). Zadok and Abiathar acted as high priests on several important occasions (1 Chr. 15:11; 2 Sam. 15:24-29, 35, 36); but when Adonijah endeavoured to secure the throne, Abiathar went with him, and…
(just). Son of Ahitub and one of the two chief priests in the time of David, Abiathar being the other. Zadok was of the house of Eleazar the son of Aaron, (1 Chronicles 24:3) and eleventh in descent from Aaron. (1 Chronicles 12:28) He joined David at Hebron after Saul’s death, (1 Chronicles 12:28) and thenceforth his fidelity to David was inviolable. When Absalom revolted and David fled from Jerusalem, Zadok and all the Levites bearing the ark accompanied him. When Absalom was dead, Zadok and Abiathar were the persons who persuaded the elders of Judah to invite David to return. (2 Samuel 19:11) When Adonijah, in David’s old age, set up for king, and had persuaded Joab…
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)
HC/R — Conjunction · prepositionHC/R
אֶבְיָתָר (Ebyathar) refers to a biblical figure, specifically a priest and the son of Ahimelech. The name suggests a meaning related to abundance or greatness, and he is noted for his loyalty to David before later rebelling with Adonijah. He is first mentioned in 1 Samuel 22:20.
אֶבְיָתָר n.pr.m. (the Great One is father (?)) a priest, son of Ahimelech
base
H54 אֶבְיָתָר
54 'Ebyathar ab-yaw-thawr'
contracted from 1 and 3498; father of abundance (i.e.
liberal); Ebjathar, an Israelite:--Abiathar.
see HEBREW for 01
see HEBREW for 03498
אֶבְיָתָר (ev.ya.tar) — Abiathar.
A man living at the time of United Monarchy, first mentioned at 1Sa.22.20;
son of: Ahimelech (H0288);
father of: Ahimelech (H0288I), Jonathan (H3083I)
Also named: Abiathar (Ἀβιαθάρ "Abiathar" G0008)
§ Abiathar = "my father is great"
priest, son of Ahitub (Ahimelech), faithful to David, but later rebelled with Adonijah
N-proper — Noun proper masculineHNpm
a-bi'-a-thar, ab-i-a'-thar ('ebhyathar, "father of super-excellence," or, "the super-excellent one is father." With changed phraseology these are the explanations commonly given, though "a father remains" would be more in accord with the ordinary use of the stem yathar. The pious Abiathar was still conscious that he had a Father, even after the butchery of his human relatives):
1. The Biblical Account:
The Scriptures represent that Abiathar was descended from Phinehas the son of Eli, and through him from Ithamar the son of Aaron; that he was the son of Ahimelech the head priest at Nob who, with his associates, was put to death by King Saul for alleged conspiracy with David; that he had two sons, Ahimelech and Jonathan, the former of whom was, in Abiathar's lifetime, prominent in the priestly service (1Sa 21:1-9; 22:7 ff;
Abiathar
Father of abundance, or my father excels, the son of Ahimelech the high priest. He was the tenth high priest, and the fourth in descent from Eli. When his father was slain with the priests of Nob, he escaped, and bearing with him the ephod, he joined David, who was then in the cave of Adullam (1 Sam. 22:20-23; 23:6). He remained with David, and became priest of the party of which he was the leader (1 Sam. 30:7). When David ascended the throne of Judah, Abiathar was appointed high priest (1 Chr. 15:11; 1 Kings 2:26) and the “king’s companion” (1 Chr. 27:34). Meanwhile Zadok, of the house of Eleazar, had been…
(father of abundance , i.e. liberal), High priest and fourth in descent from Eli. (B.C. 1060-1012.) Abiathar was the only one of the all the sons of Ahimelech the high priest who escaped the slaughter inflicted upon his father’s house by Saul, in revenge for his father’s house by Saul, in revenge of his having inquired of the Lord for David and given him the shew-bread to eat. (1 Samuel 22:1) ... Abiathar having become high priest fled to David, and was thus enabled to inquire of the Lord for him. (1 Samuel 23:9; 30:7; 2 Samuel 2:1; 5:19) etc. He adhered to David in his wanderings while pursued by Saul; he was with him while he reigned in Hebron, and afterwards in Jerusalem. (
Son of Ahimelech, and tenth high priest of the Jews. When Saul sent his emissaries to Nob, to destroy all the priests there, Abiathar, who was young, fled to David in the wilderness, 1Sa 22:11-23, with whom he continued in the character of priest, 1Sa 23:9 30:7. Being confirmed in the high priesthood on David’s accession to the throne, he aided in bringing up the ark to Jerusalem, 1Co 15:11,12, and adhered to David during the rebellion of Absalom, 2Sa 15:35, but afterwards was led to follow Adonijah, thus strangely betraying his royal friend in his old age. Solomon succeeding to the throne, degraded him from the priesthood, and sent him to Anathoth,
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Prep | Pron — Preposition · particleHR/Tm
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Conj | Prep | Pron — Conjunction · preposition · particleHC/R/Tm
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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.
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
אֲבִישָׁלוֹם (Abiyshalowm) means 'my father is peace.' It refers to Absalom, the third son of David, known for his revolt against his father and the murder of his half-brother Amnon. The name is also associated with his father-in-law, Rehoboam. The entries note that Absalom is sometimes called Abishalom.
אֲבִישָׁלוֹם n.pr.m. (my father is peace)
Rehob.’s father-in-law
3rd son of Dvd
base
H53 אֲבִישָׁלוֹם (my father is peace) . Rehob.’s father-in-law
. 3rd son of Dvd
53 'Abiyshalowm ab-ee-shaw-lome'
or (shortened) bAbshalowm {ab-shaw- lome'}; from 1 and 7965;
father of peace (i.e. friendly); Abshalom, a son of David;
also (the fuller form) a later Israelite:--Abishalom,
Absalom.
see HEBREW for 01
see HEBREW for 07965
אֲבִישָׁלוֹם (a.vi.sha.lom) — Absalom.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.3;
son of: David (H1732) and Maacah (H4601I);
half-brother of: Amnon (H0550), Chileab (H3609), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N);
father of: Tamar (H8559I); also called Abishalom at 1Ki.15.2,10;
§ Absalom or Abishalom = "my father is peace"
1) father-in-law of Rehoboam
2) third son of David, killer of first-born son Amnon, also leader of revolt against his father-David
N-proper — Noun proper masculineHNpm
Absalom
Father of peace; i.e., “peaceful” David’s son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David’s eldest son, who had basely wronged Absalom’s sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David’s other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (
(father of peace),third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamar’s full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfather’s court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by…
Only son of David by Maacah, 2Sa 3:3. He was remarkable for his beauty and for his fine head of hair, 2Sa 14:25, which being cut from time to time when it incommoded him, used to weigh 200 shekels by the king’s standard, that is, probable about thirty ounces, an extraordinary, but not incredible weight. Ammon, another of the king’s sons, having violated his sister Tamar, Absalom caused him to be slain, and then fled to Geshur, where Talmai his grandfather was king. After three years, at the intercession of Joab, David permitted him to return to Jerusalem, and at length received him again into favor, 2Sa 14:1-33. Absalom, however, grossly abused his father’s kindness; he soon began to play the demagogue, and by many artful…
father of peace
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj — AdjHAampc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HC/R/Tm — Conjunction · preposition · particleHC/R/Tm
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HC/R/Tm — Conjunction · preposition · particleHC/R/Tm
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs