2 Samuel 17:5 — Word Study
WLCוַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם קְרָ֣א נָ֔א גַּ֖ם לְחוּשַׁ֣י הָאַרְכִּ֑י וְנִשְׁמְעָ֥ה מַה־ בְּפִ֖יו גַּם־ הֽוּא׃
BSAThen AbsalomʼĂbîyshâlôwm [the son of King David] saidʼâmar▸ Summonqârâʼ [call now, please] HushaiChûwshay [a friend of King David] the ArchiteʼArkîy as wellgam [also, too] and let us hearshâmaʻ [listen to, give ear to] whatmâh hehûwʼ [Hushai] toogam [also] has to saypeh [speak, utter]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְשָׁל֔וֹם | Absalom | Noun proper masculine |
| קְרָ֣א | summon | Verb, Qal, imperative second person masculine singular |
| נָ֔א | please | Particle |
| גַּ֖ם | also | Adverb |
| לְחוּשַׁ֣י | Hushai | Preposition, noun proper masculine |
| הָאַרְכִּ֑י | the Arkite | Particle, noun gentilic masculine singular absolute |
| וְנִשְׁמְעָ֥ה | so let us hear | Conjunction, verb qal infinitive construct first person common plural |
| מַה־ | what? | Pronoun |
| בְּפִ֖יו | [is] in mouth his | Preposition, noun common masculine singular construct, suffix |
| גַּם־ | also | Adverb |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.” |
| KJV | Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. |
| ASV | Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. |
| YLT | And Absalom saith, 'Call, I pray thee, also for Hushai the Archite, and we hear what [is] in his mouth — even he.' |
| WEB | Then Absalom said, “Now call Hushai the Archite also, and let’s hear likewise what he says.” |
| BBE | Then Absalom said, Now send for Hushai the Archite, and let us give ear to what he has to say. |
The translations agree on the rendering of קְרָ֣א as 'summon' — see How Translations Differ.
The main clause leads with Absalom's directive, followed by two subordinate phrases that detail his request and intention.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְשָׁלֹום
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 17:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Absalom's Counselgenerated
2 Samuel 17:5 shows Absalom seeking counsel during his rebellion against his father, King David. He calls for Hushai the Archite, indicating the importance of advice in his decision-making process. This moment highlights the tension and dynamics of leadership and loyalty in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:32–37 | When David came to the summit, where he used to worship God, Hushai the Archite was there to meet him with his robe torn and dust on his head. |
| 2 | 2 Samuel 16:16–19 | And David’s friend Hushai the Archite went to Absalom and said to him, “Long live the king! Long live the king!” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — קְרָ֣א, ke.Ra'generated
The Hebrew verb קָרָא (qara') means 'to call' or 'to summon.' It is an imperative form, indicating a direct command or request. This word is often used in contexts where someone is calling out to another person, as seen in various biblical scenarios.
In this verse, Absalom uses קָרָא to request that Hushai be summoned, emphasizing his need for counsel. The imperative form shows urgency and intention, reflecting Absalom's desire to gather opinions before making decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the use of summon for קְרָ֣א, indicating a call to action.
Sentence Structuregenerated
The main verb is יֹּ֙אמֶר֙, he said, which governs the entire sentence. The structure includes a direct command to summon Hushai and a request to hear his counsel, showcasing Absalom's leadership role.
The sentence is constructed with a series of clauses that build on Absalom's directive, reflecting a clear hierarchy in his decision-making process.
Septuagint Backgroundgenerated
The Septuagint translates קְרָ֣א as καλέσατε, which also means 'to call' or 'to summon.' This choice aligns closely with the Hebrew meaning, maintaining the urgency of Absalom's request.
This consistent rendering in the Greek text emphasizes the importance of gathering counsel, a theme prevalent in both the Hebrew and Greek narratives.
In plain words — the whole versegenerated
2 Samuel 17:5 shows Absalom asking for Hushai the Archite to be summoned so that he can hear what Hushai has to say. This moment highlights Absalom's desire for advice as he navigates his rebellion against King David.
Frequently Asked Questionsgenerated
Absalom seeks Hushai's counsel as part of his decision-making process during his rebellion against King David.
The word 'summon' implies a direct call to action, indicating Absalom's urgency in gathering advice.
This verse shows Absalom as a leader who values counsel and seeks input from those around him, highlighting his strategic approach.
Hushai is a trusted advisor to King David, and his counsel is sought by Absalom, reflecting the complex loyalties in the story.
Reflection Questionsgenerated
- What can we learn about the importance of seeking counsel from this verse?
- How do the dynamics of leadership and loyalty play out in Absalom's actions?
- In what ways can we apply the principle of summoning wise counsel in our own decision-making?
- What does this verse teach us about the relationships between leaders and their advisors?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 17:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Absalom, call now Hushai the Archite also,.... For it seems he was not at the council board at this time; whether he was as yet admitted to it is not certain: there is something very
Read John Gill on 2 Samuel 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the saying pleased Absalom well, and all the elders of Israel. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA wonderful effect of Divine Providence, blinding his mind, and influencing his heart, that he could not rest in Ahithophel’ s counsel, though it was so evidently wise, and good, and approved by the general consent of his whole party; and that he should desire Hushai’ s advice, though neither his reputation for wisdom was equal to Ahithophel’ s, nor had he yet given any one proof of his fidelity to Absalom as Ahithophel had done; nor was he so fixed by his interest to him as Ahithophel was; and though there wanted not just cause to suspect him and his counsel too. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions…
Read Matthew Poole on 2 Samuel 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 17:5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.Ver. 5. Call now Hushai the Archite also.] God had said that David should not die; but Absalom was doomed to death by God’ s determined counsel. If Ahithophel’ s counsel had been followed, how could David have escaped, or Absalom perished? Hushai, therefore, is consulted, and the whole scene altered. This came forth "from the Lord of hosts, which is wonderful in counsel, and excellent in working."
Read John Trapp on 2 Samuel 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Call now Hushai.—The good sense of Absalom and all the people at once approved the counsel of Ahithophel; but, at a crisis so important, Absalom sought the advice also of the other famous counsellor of his father.
Read Charles John Ellicott on 2 Samuel 17 →CambridgeThe Cambridge Bible for Schools and Colleges5. let us hear likewise what he saith] Let us hear what he too has to say, as well as Ahithophel.
Read Cambridge 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
Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.”
Then Absalom said, “Now call Hushai the Archite also, and let’s hear likewise what he says.”
Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.”
But Absalom said, “Call for Hushai the Arkite, and let’s hear what he has to say.”
Tyndale line
Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Then said Absalom, Call now Hushai the Archite also, and let vs heare likewise what he sayth.
Strictly literal
And Absalom said, Call now Hushai the Archite also, and we will hear also what he says.
And Absalom saith, 'Call, I pray thee, also for Hushai the Archite, and we hear what [is] in his mouth — even he.'
And Absalom says, “Now call for Hushai the Archite also, and we hear what [is] in his mouth—even he.”
Then said Abshalom, Do call now also Chushai the Arkite, and let us hear what he likewise beareth in his mouth.
Then Absalom said, “Now call Hushai the Arkite, too, and let us hear what he says.”
From the Latin
But Absalom said: Call Chusai the Arachite, and let us hear what he also saith.
Simplified
But then Absalom said, “Call in Hushai the Archite too, and let's hear what he's got to say as well.”
Then Absalom said, Now send for Hushai the Archite, and let us give ear to what he has to say.
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 agree closely in this verse, with all words matched. This alignment indicates a strong textual consistency across these ancient witnesses.
וַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם קְרָ֣א נָ֔א גַּ֖ם לְחוּשַׁ֣י הָאַרְכִּ֑י וְנִשְׁמְעָ֥ה מַה־ בְּפִ֖יו גַּם־ הֽוּא׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 17:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
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
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
Prep | N-proper — Preposition · noun proper masculineHR/Npm
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
אַרְכִּי (Arkiy) refers to someone from Arach, possibly linked to the term 'lengthy.' It is used as an adjective to denote a native of Erek, with references to an Archite in the context of the Old Testament, specifically mentioned in Joshua 16:2. The lexicons do not provide significant disagreement on its meaning.
אַרְכִּי adj.gent. (deriv. unknown)
base
H757 אַרְכִּי
757 'Arkiy ar-kee'
patrial from another place (in Palestine) of similar name
with 751; an Arkite or native of Erek:--Archi, Archite.
see HEBREW for 0751
אַרְכִּי (ar.ki) — Archite.
Someone from Arach(?), first mentioned at Jos.16.2
§ Archite or Archi = "lengthy"
referring to the home city of Hushai
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
ark'-it (`arqi): An inhabitant of the town of Arka, situated some ten or twelve miles Northeast of Tripoils, Syria, and about four miles from the shore of the sea. The Arkites are mentioned in Ge 10:17 and 1Ch 1:15 as being the descendants of Canaan, and they were undoubtedly of Phoenician stock. The place was not of much importance, but it is mentioned in the Assyrian inscriptions, under the name Irkatah and taken by Tiglathpileser III in 738 BC. Not being on the sea its trade was small and it probably belonged to Tripoli or Botrys originally. It was the birthplace of Alexander Severus, hence its Roman name, Caesarea Libani. Its site is marked by a high mound near the foothills of Lebanon.
H. Porter
Arkite
(Gen. 10:17; 1 Chr. 1:15), a designation of certain descendants from the Phoenicians or Sidonians, the inhabitants of Arka, 12 miles north of Tripoli, opposite the northern extremity of Lebanon.
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-1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.