2 Samuel 18:27 — Word Study
WLCוַיֹּ֙אמֶר֙ הַצֹּפֶ֔ה אֲנִ֤י רֹאֶה֙ אֶת־ מְרוּצַ֣ת הָרִאשׁ֔וֹן כִּמְרֻצַ֖ת אֲחִימַ֣עַץ בֶּן־ צָד֑וֹק וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אִֽישׁ־ ט֣וֹב זֶ֔ה וְאֶל־ בְּשׂוֹרָ֥ה טוֹבָ֖ה יָבֽוֹא׃
BSAThe watchmantsâphâh [observer, one who waits and watches] saidʼâmar▸ The first manriʼshôwn [primary, foremost] appearsrâʼâh ◂to meʼănîy to be runningmᵉrûwtsâh [with haste, swiftly] like AhimaazʼĂchîymaʻats [my brother is anger, a son of Zadok] sonbên of ZadokTsâdôwq [righteous, a high priest] Thiszeh is a goodṭôwb [pleasant, beneficial] manʼîysh saidʼâmar▸ the kingmelek [royal ruler, sovereign] He comesbôwʼ▸ [approaches, draws near] withʼêl goodṭôwb [pleasant, joyful] newsbᵉsôwrâh [glad tidings, a message of joy]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַצֹּפֶ֔ה | the watchman | Particle, verb qal participle (active) masculine singular |
| אֲנִ֤י | I | Pronoun |
| רֹאֶה֙ | [am] seeing | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| מְרוּצַ֣ת | [the] running of | Noun common, feminine singular construct |
| הָרִאשׁ֔וֹן | the first [one] | Particle |
| כִּמְרֻצַ֖ת | like [the] running of | Preposition, noun common feminine singular construct |
| אֲחִימַ֣עַץ | Ahimaaz | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| צָד֑וֹק | Zadok | Noun proper masculine |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַמֶּ֙לֶךְ֙ | the king | Particle, noun common masculine singular absolute |
| אִֽישׁ־ | [is] a man | Noun common, masculine singular absolute |
| ט֣וֹב | good | Adj |
| זֶ֔ה | this | Particle |
| וְאֶל־ | and with | Conjunction, preposition |
| בְּשׂוֹרָ֥ה | news | Noun common, feminine singular absolute |
| טוֹבָ֖ה | good | Adj |
| יָבֽוֹא׃ | he is coming | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The watchman said, “The first man appears to me to be running like Ahimaaz son of Zadok.” “This is a good man,” said the king. “He comes with good news.” |
| KJV | And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. |
| ASV | And the watchman said, I think the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. |
| YLT | And the watchman saith, 'I see the running of the first as the running of Ahimaaz son of Zadok.' And the king saith, 'This [is] a good man, and with good tidings he cometh.' |
| WEB | The watchman said, “I think the running of the first one is like the running of Ahimaaz the son of Zadok.” The king said, “He is a good man, and comes with good news.” |
| BBE | And the watchman said, It seems to me that the running of the first is like the running of Ahimaaz, the son of Zadok. And the king said, He is a good man, and his news will be good. |
Where they part company is מְרוּצַ֣ת — see How Translations Differ.
The structure reveals a dialogue between the watchman and the king, with the watchman providing an observation that leads to the king's affirmation.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
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 18:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Watchman's Reportgenerated
2 Samuel 18:27 describes a tense moment as the watchman observes a runner approaching and recognizes him as Ahimaaz, a trusted messenger. The king eagerly anticipates the news, reflecting the importance of communication during a time of war. The watchman’s recognition and the king’s response highlight the significance of good news in the narrative, as seen in the context of the ongoing conflict involving Absalom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 9:20 | Again the watchman reported, “He reached them, but he is not coming back. And the charioteer is driving like Jehu son of Nimshi —he is driving like a madman!” |
| 2 | 1 Kings 1:42 | As he was speaking, suddenly Jonathan the son of Abiathar the priest arrived. “Come in,” said Adonijah, “for you are a man of valor. You must be bringing good news.” |
| 3 | Proverbs 25:13–25 | Like the cold of snow in the time of harvest is a trustworthy messenger to those who send him; he refreshes the soul of his masters. |
| 4 | Isaiah 52:7 | How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” |
| 5 | Romans 10:15 | And how can they preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מְרוּצַ֣ת, me.ru.Tzatgenerated
The word מְרוּצַ֣ת (merutsat) refers to the act of running, particularly in a context that implies swiftness and urgency. It is derived from a root meaning to run, and it encompasses both the physical act of running and the broader metaphor of one's life course. In this verse, it emphasizes the speed of the messenger, which is crucial in conveying timely news.
The participial form indicates an ongoing action, highlighting the immediacy of the situation. The watchman is not merely seeing a runner; he is actively observing the manner of the running, which conveys the urgency and importance of the message being delivered.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence has a main clause led by the verb יֹּ֙אמֶר֙, he said, with multiple phrases attached. The structure reveals the watchman’s observation and the king’s response, emphasizing the sequence of communication.
The watchman’s identification of the runner is a noun phrase that acts as the subject, while the king's affirmation of the runner’s character follows as a predicate, showing a clear flow of dialogue and recognition.
Septuagint Backgroundgenerated
The Septuagint translates מְרוּצַ֣ת as δρόμον, which refers to a race or running. This choice emphasizes the urgency and speed of the message being delivered, aligning with the Hebrew's connotation of swift movement.
This translation choice indicates a focus on the action of running, reinforcing the idea that the news is not just important but also time-sensitive.
In plain words — the whole versegenerated
2 Samuel 18:27 shows the watchman observing a runner and identifying him as Ahimaaz, a trusted messenger. The king acknowledges this man as good and anticipates good news, highlighting the importance of swift communication in times of conflict.
Frequently Asked Questionsgenerated
The watchman recognizes Ahimaaz as a reliable messenger, indicating that the news he brings is likely important and trustworthy.
The king's affirmation of the runner as a good man suggests that he trusts the messenger and is hopeful for the content of the news he brings.
The watchman serves as a critical observer in the narrative, whose role is to relay important information about the outcome of the conflict, reflecting the theme of vigilance.
This verse illustrates the tension and urgency present in the broader narrative of Absalom's rebellion, where news can change the course of events significantly.
Reflection Questionsgenerated
- How do I respond when I hear news that is important to me?
- What qualities do I look for in someone who delivers news?
- In what ways can I be a reliable messenger of good news in my own life?
- How do I discern the urgency of messages I receive from others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 18:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the watchman said, me thinketh,.... Or, "I see" (b); I perceive, so it appears to me: that the running of the foremost is like the running of Ahimaaz the son of Zadok; who it seems was well
Read John Gill on 2 Samuel 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
Read Robert Jamieson on 2 Samuel 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe loves me well, and therefore would not afflict me with evil tidings.
Read Matthew Poole on 2 Samuel 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 18:27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He [is] a good man, and cometh with good tidings.Ver. 27. He is a good man.] We should have the same good esteem of God’ s faithful ministers, whose "feet," if they be not "beautiful" to us, how much more their faces! - it is a sign that our hearts are foul with infidelity and secure worldliness.
Read John Trapp on 2 Samuel 18 →
CambridgeThe Cambridge Bible for Schools and Colleges27. He is a good man, &c.] The king rightly judged, that Joab would not choose a distinguished messenger like Ahimaaz to carry bad news (2 Samuel 18:20).
Read Cambridge on 2 Samuel 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Methinketh — Rather, as the margin, I see the running of the foremost, etc. The swift-footed Ahimaaz was well known for his fleetness.
Read Daniel Denison Whedon on 2 Samuel 18 →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
The watchman said, “The first man appears to me to be running like Ahimaaz son of Zadok.” “This is a good man,” said the king. “He comes with good news.”
The watchman said, “I think the running of the first one is like the running of Ahimaaz the son of Zadok.” The king said, “He is a good man, and comes with good news.”
The watchman said, “The first man appears to me to be running like Ahimaaz son of Zadok.” “This is a good man,” said the king. “He comes with good news.”
The watchman said, “It appears to me that the first runner is Ahimaaz son of Zadok.” The king said, “He is a good man, and he comes with good news.”
Tyndale line
And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
And the watchman said, I think the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
And the watchman said, I think the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good news.
And the watchman said, Me thinketh the running of the formost is like the running of Ahimaaz the sonne of Zadok. Then the King said, He is a good man, and commeth with good tidings.
Strictly literal
And the watchman said, I see the running of the foremost like the running of Ahimaaz the son of Zadok. And the king said, He is a good man; and comes with good news.
And the watchman saith, 'I see the running of the first as the running of Ahimaaz son of Zadok.' And the king saith, 'This [is] a good man, and with good tidings he cometh.'
And the watchman says, “I see the running of the first as the running of Ahimaaz son of Zadok.” And the king says, “This [is] a good man, and he comes with good tidings.”
And the watchman said, I regard the running of the foremost as the running of Achima'az the son of Zadok. And the king said, That is a good man, and with good tidings must he come.
So the watchman said, “I think the running of the man in front is like the running of Ahimaaz son of Zadok.” The king said, “He is a good man and is coming with good news.”
From the Latin
And the watchman said: The running of the foremost seemeth to me like the running of Achimaas the son of Sadoc. And the king said: He is a good man: and cometh with good news.
Simplified
“The first man seems to me to be running like Ahimaaz, son of Zadok,” said the watchman. “He's a good man,” the king replied. “He'll bring good news.”
And the watchman said, It seems to me that the running of the first is like the running of Ahimaaz, the son of Zadok. And the king said, He is a good man, and his news will be good.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in most words, confirming the integrity of the narrative. Both texts convey the same essential meaning regarding the watchman's observation and the king's response.
וַיֹּ֙אמֶר֙ הַצֹּפֶ֔ה אֲנִ֤י רֹאֶה֙ אֶת־ מְרוּצַ֣ת הָרִאשׁ֔וֹן כִּמְרֻצַ֖ת אֲחִימַ֣עַץ בֶּן־ צָד֑וֹק וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אִֽישׁ־ ט֣וֹב זֶ֔ה וְאֶל־ בְּשׂוֹרָ֥ה טוֹבָ֖ה יָבֽוֹא׃
18 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 18:27
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
צָפָה (tsaphah) is a Hebrew verb meaning to look out, spy, or keep watch. It is built from a primitive root implying leaning forward to observe or await. The word covers a range of meanings including to behold, espy, and watch closely. In the Old Testament, it can also refer to a watchman.
[צָפָה] 37 vb. look out or about, spy, keep watch
Qal 28 keep watch; elsewh. as subst. watchman
Pi. watch (closely); pt. as n. = watchman
base
H6822 צָפָה look out or about, spy, keep watch
6822 tsaphah tsaw-faw'
a primitive root; properly, to lean forward, i.e. to peer
into the distance; by implication, to observe, await:--
behold, espy, look up (well), wait for, (keep the)
watch(-man).
צָפָה (tsa.phah) — to watch.
1) to look out or about, spy, keep watch, observe, watch
1a)(Qal) to keep watch, spy
1b) (Piel) to watch, watch closely
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
woch'-man (tsopheh, shomer, metsappeh, notser): Used to designate a sentinel on the city walls (2Sa 18:25; 2Ki 9:18; Ps 127:1; Isa 62:6) or on the hilltops (Jer 31:6). So 3:3; 5:7 introduces another class, "the watchmen that go about the city," and thus, it would seem, points to some system of municipal police. The distinction in meaning between the various words is clear, tsopheh having the idea of "outlooker" and notser that of "careful watcher" (being applied even to besiegers from outside: Jer 4:16…
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
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
מְרוּצָה (merutsah) refers to the act of running or a course, particularly in the context of life. It is derived from a related word meaning to run and encompasses both the manner of running and the broader concept of a life course. The entries consistently highlight these meanings without significant disagreement.
[מְרוּצָה] n.f. 1. running. 2. course (of life)
base
H4794 [מְרוּצָה] 1. running. 2. course (of life)
4794 mruwtsah mer-oo-tsaw'
or mrutsah {mer-oo-tsaw'}; feminine of 4793; a race (the
act), whether the manner or the progress:--course, running.
Compare 4835.
see HEBREW for 04793
see HEBREW for 04835
מְרוּצָה (me.ru.tsah) — running.
1) running, course (of life)
1a) running, mode or style of running
1b) course (of life)
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aomsa
wun.
See NUMBER.
מְרוּצָה (merutsah) refers to the act of running or a course, particularly in the context of life. It is derived from a related word meaning to run and encompasses both the manner of running and the broader concept of a life course. The entries consistently highlight these meanings without significant disagreement.
[מְרוּצָה] n.f. 1. running. 2. course (of life)
base
H4794 [מְרוּצָה] 1. running. 2. course (of life)
4794 mruwtsah mer-oo-tsaw'
or mrutsah {mer-oo-tsaw'}; feminine of 4793; a race (the
act), whether the manner or the progress:--course, running.
Compare 4835.
see HEBREW for 04793
see HEBREW for 04835
מְרוּצָה (me.ru.tsah) — running.
1) running, course (of life)
1a) running, mode or style of running
1b) course (of life)
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
אֲחִימַ֫עַץ (Achiyma`ats) means "my brother is anger (wrath)" and refers to several individuals in the Old Testament. Notably, he is the son of Zadok, a priest, and served during the United Monarchy, aiding David in Absalom's rebellion. He is also mentioned as a father-in-law of Saul and a supply officer for Solomon.
אֲחִימַ֫עַץ n.pr.m. (my brother is wrath)
son of Zadok
father-in-law of Saul
base
H290 אֲחִימַ֫עַץ
290 'Achiyma`ats akh-ee-mah'-ats
from 251 and the equivalent of 4619; brother of anger;
Achimaats, the name of three Israelites:--Ahimaaz.
see HEBREW for 0251
see HEBREW for 04619
אֲחִימַ֫עַץ (a.chi.ma.ats) — Ahimaaz.
A man living at the time of United Monarchy, only mentioned at 1Sa.14.50;
father of: Ahinoam (H0293)
§ Ahimaaz = "my brother is anger (wrath)"
1) father-in-law of Saul
2) Zadok's son who aided David during Absalom's rebellion
3) a supply officer of Solomon
אֲחִימַ֫עַץ (a.chi.ma.ats) — Ahimaaz.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 2Sa.15.27;
son of: Zadok (H6659);
father of: Azariah (H5838)
§ Ahimaaz = "my brother is anger (wrath)"
1) father-in-law of Saul
2) Zadok's son who aided David during Absalom's rebellion
3) a supply officer of Solomon
אֲחִימַ֫עַץ (a.chi.ma.ats) — Ahimaaz.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.15; married to Basemath (H1315)
§ Ahimaaz = "my brother is anger (wrath)"
1) father-in-law of Saul
N-proper — Noun proper masculineHNpm
a-hi-ma'-az, a-him'-a-az ('achima`ats, perhaps "my brother is rage," or "brother of rage"):
(1) Father of Ahinoam the wife of King Saul (1Sa 14:50).
(2) The son of Zadok the high priest (1Ch 6:8,9,53). With his father he remained loyal to David in the rebellions both of Absalom and of Adonijah. With Jonathan the son of Abiathar he carried information to Dared when he fled from Absalom (2Sa 15:27,36; 17:17,20). At his own urgent request he carried tidings to David after the death of Absalom (2Sa 18:19 ff). He told the king of the victory, and also, through his reluctance to speak, informed him of Absalom's death. By his reluctance and his sympathy he softened a little the…
Ahimaaz
Brother of anger = irascible. (1.) The father Ahinoam, the wife of Saul (1 Sam. 14:50).
(2.) The son and successor of Zadok in the office of high priest (1 Chr. 6:8, 53). On the occasion of the revolt of Absalom he remained faithful to David, and was of service to him in conveying to him tidings of the proceedings of Absalom in Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, and was the first to carry to David tidings of the defeat of Absalom, although he refrained, from delicacy of feeling, from telling him of his death (2 Sam. 18:19-33).
(brother of anger). Son of Zadok the high priest in David’s reign, and celebrated for his swiftness of foot. During Absalom’s rebellion he carried to David the important intelligence that Ahithophel had counselled an immediate attack upon David and his followers. (2 Samuel 15:24-37; 17:15-22) Shortly afterwards he was the first to bring to the king the good news of Absalom’s defeat. (2 Samuel 18:19-33) (B.C. 972-956.) Saul’s wife’s father. (1 Samuel 14:50) (B.C. before 1093.) Solomon’s son-in-law. (1 Kings 4:15) (B.C. after 1014.)
The son and successor of Zadok became high priest in the reign of Solomon. During the reign of David, he revealed to him the counsels of Absalom and his advisers in rebellion, 2Sa 17:15-21; and conveyed to him also the tidings of Absalom’s defeat and death, 2Sa 18:1-33.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
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)
Conj | Prep — Conjunction · prepositionHC/R
בְּשֹׂרָה (bsowrah) is a feminine noun meaning 'good news' or 'tidings.' It encompasses the concepts of news, specifically good tidings, and can imply a reward for such news. The entries consistently highlight its positive connotation, but do not provide specific verse references.
בְּשֹׂרָה n.f. tidings
good tidings
tidings, news
reward for good tidings
base
H1309 בְּשֹׂרָה
1309 bsowrah bes-o-raw'
or (shortened) bsorah {bes-o-raw'}; feminine from 1319; glad
tidings; by implication, reward for good news:--reward for
tidings.
see HEBREW for 01319
בְּשֹׂרָה (be.s.vo.rah) — good news.
1) news, good news, tidings, reward for good news
1a) good tidings
1b) tidings, news
1c) reward for good tidings
N-fs — Noun common · feminine singular absoluteHNcfsa
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
