2 Samuel 19:29 — Word Study
WLCוַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֛מָּה תְּדַבֵּ֥ר ע֖וֹד דְּבָרֶ֑יךָ אָמַ֕רְתִּי אַתָּ֣ה וְצִיבָ֔א תַּחְלְק֖וּ אֶת־ הַשָּׂדֶֽה׃
BSAThe kingmelek [ruler, sovereign] Whymâh any moreʻôwd [further, additional words]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לוֹ֙ | to him | Preposition, suffix |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| לָ֛מָּה | why? | Preposition, pronoun |
| תְּדַבֵּ֥ר | are you speaking | Verb, Piel, imperfect second person masculine singular |
| ע֖וֹד | still | Adv |
| דְּבָרֶ֑יךָ | words your | Noun common masculine plural construct, suffix |
| אָמַ֕רְתִּי | I say | Verb, Qal, perfect first person common singular |
| אַתָּ֣ה | you | Pronoun |
| וְצִיבָ֔א | and Ziba | Conjunction, noun proper masculine |
| תַּחְלְק֖וּ | you will divide | Verb, Qal, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| הַשָּׂדֶֽה׃ | the field | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king replied, “Why say any more? I hereby declare that you and Ziba are to divide the land.” |
| KJV | And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. |
| ASV | And the king said unto him, Why speakest thou any more of thy matters? I say, Thou and Ziba divide the land. |
| YLT | And the king saith to him, 'Why dost thou speak any more of thy matters? I have said, Thou and Ziba — share ye the field.' |
| WEB | The king said to him, “Why do you speak any more of your matters? I say, you and Ziba divide the land.” |
| BBE | And the king said, Say nothing more about these things. I say, Let there be a division of the land between Ziba and you. |
Where they part company is in the translation of תַּחְלְק֖וּ — see How Translations Differ.
The sentence has a main clause followed by a rhetorical question and a declarative statement, emphasizing the king's authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלֹא
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 19:29
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 King's Decisiongenerated
2 Samuel 19:29 captures a pivotal moment where King David responds to Mephibosheth, who has expressed his unworthiness yet desire for justice. The king's declaration about dividing the land with Ziba signifies a resolution to the ongoing conflict regarding inheritance and loyalty, reflecting the complexities of royal decisions and familial ties in ancient Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:16–17 | I call for my servant, but he does not answer, though I implore him with my own mouth. |
| 2 | Proverbs 18:13 | He who answers a matter before he hears it— this is folly and disgrace to him. |
| 3 | Acts 18:15 | But since it is a dispute about words and names and your own law, settle it yourselves. I refuse to be a judge of such things.” |
| 4 | Deuteronomy 19:17–19 | both parties to the dispute must stand in the presence of the LORD, before the priests and judges who are in office at that time. |
| 5 | Psalm 82:2 | “How long will you judge unjustly and show partiality to the wicked? Selah |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תַּחְלְק֖וּ, tach.le.Kugenerated
The verb חָלַק (chalaq) means 'to divide' or 'to share.' It is used in contexts of apportioning resources or responsibilities, indicating a distribution of property or inheritance. The parsing as an imperfect second person masculine plural suggests an ongoing or future action directed at the subjects involved.
This word carries significant weight in the context of the verse, as it determines the fate of the land and the relationship between Mephibosheth and Ziba. The king's command implies shared responsibility and a formal arrangement between the two parties.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the king's command is rendered as you will divide, which is consistent across the KJV, ASV, and WEB.
Sentence Structuregenerated
The main verb of the verse is יֹּ֤אמֶר, he said, which governs the entire structure. The sentence includes several phrases: a prepositional phrase indicating the subject, a clause that poses a rhetorical question, and a declaration about dividing the land.
The word order places emphasis on the king's authority and decision-making. The direct address to Ziba and the speaker highlights the relational dynamics involved in the division of property.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb תַּחְלְק֖וּ is rendered with the Greek equivalent ἔθηκας, meaning 'you have placed' or 'you have set.' This choice suggests a more definitive action, emphasizing the king's role in establishing the division rather than merely describing it.
This translation reflects a slight interpretative shift, focusing on the act of setting boundaries rather than the ongoing process of division.
In plain words — the whole versegenerated
2 Samuel 19:29 shows King David responding to Mephibosheth, declaring that he and Ziba will share the land. This decision resolves the dispute over property and highlights the king's authority in matters of inheritance.
Frequently Asked Questionsgenerated
The king is establishing a shared ownership of the land between Mephibosheth and Ziba, indicating a formal arrangement and responsibility.
Mephibosheth acknowledges his family's past and feels undeserving of favor from the king, reflecting the complexities of loyalty and service.
The king's command demonstrates his power to make binding decisions regarding land and inheritance, showcasing the role of a monarch in ancient Israel.
This moment highlights themes of loyalty, justice, and the consequences of past actions within the context of royal family dynamics.
Reflection Questionsgenerated
- What responsibilities come with sharing resources or property with others?
- How do past actions influence present relationships, as seen in Mephibosheth's situation?
- What can we learn about authority and decision-making from the king's response?
- In what ways can we demonstrate fairness and justice in our own dealings with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 19:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said unto him, why speakest thou any more of thy matters?.... Of his father's family, and the injuries done by them to David, and of the benefits and favours which he had received from
Read John Gill on 2 Samuel 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhy speakest thou any more of thy matters? For as Ziba was present, so doubtless he was not silent, but said and did what he could to make good his former charge; which must needs occasion many words before the king. And the king was not now at leisure for long debates, and therefore makes an end of the matter. I have said, to wit, within myself; I have considered the matter as far as now I can, and upon the whole am come to this resolution, wherein I expect that thou and he do both acquiesce. Or, I do now say; I pronounce this sentence in the cause. Thou and Ziba divide the land: the meaning is either, 1. The land shall be divided between thee and him, as it was by my first order, ; he and…
Read Matthew Poole on 2 Samuel 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 19:29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.Ver. 29. I have said, Thou and Ziba divide the land.] Condemnatur hic Mephiboshethus ex asse. David now, in haste, and full of business, passeth an unjust sentence; intending, perhaps, to be better informed hereafter: and not willing at present to displease Ziba, by taking back from him all that he had given him. The Hebrews say, that because David broke his oath made to Jonathan, and divided Mephibosheth’ s land, that afterward his kingdom was divided in Rehoboam’ a days. Abulensis thinketh that David made Mephibosheth amends for this wrong some other way.
Read John Trapp on 2 Samuel 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Divide the land.—When Ziba came to David with his false report about Mephibosheth, David had instantly transferred to him all his master’s possessions (2 Samuel 16:4); he now saw the injustice of his hasty action, and ought at least to have reversed it, if not to have punished Ziba besides. Either, however, because he had still some doubt of the real merits of the case, or more probably because he was unwilling for political reasons to offend Ziba, he resorts to that halfway and compromise course which was both weak and unjust. The circumstances of the case, the continued mourning of Mephibosheth, the silence of Ziba, concur with the physical infirmity of Mephibosheth to show the truth…
Read Charles John Ellicott on 2 Samuel 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. I have said, Thou and Ziba divide the land.] At first, David gave the land of Saul to Mephibosheth; and Ziba, his sons, and his servants, were to work that land; and to Mephibosheth, as the lord, he was to give the half of the produce. Ziba met David in his distress with provisions, and calumniated Mephibosheth: David, too slightly trusting to his misrepresentation, and supposing that Mephibosheth was actually such a traitor as Ziba represented him, made him on the spot a grant of his master's land. Now he finds that he has acted too rashly, and therefore confirms the former grant; i.e. that Ziba should cultivate the ground, and still continue to give to Mephibosheth, as the lord…
Read AdamClarke on 2 Samuel 19 →CambridgeThe Cambridge Bible for Schools and Colleges29. Thou and Ziba divide the land] This is usually supposed to be a compromise between the two claimants, either because David suspected the truth of Mephibosheth’s story, or because he was unwilling to alienate Ziba, and possibly a considerable party of Benjamites, by entirely revoking the grant to him (ch. 2 Samuel 16:4). But it may be a confirmation of the original arrangement by which Ziba was to be Mephibosheth’s tenant, and as he certainly did not cultivate the land for nothing, might be said to share it with him.
Read Cambridge on 2 Samuel 19 →Albert Barnes1798–1870Barnes' Notes on the BibleUnable to get to the bottom of the story, and perhaps unwilling to make an enemy of Ziba, David compromised the matter by dividing the land, thus partially revoking his hasty sentence 2 Samuel 16:4.
Read Albert Barnes on 2 Samuel 19 →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 king replied, “Why say any more? I hereby declare that you and Ziba are to divide the land.”
The king said to him, “Why do you speak any more of your matters? I say, you and Ziba divide the land.”
The king replied, “Why say any more? I hereby declare that you and Ziba are to divide the land.”
Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.”
Tyndale line
And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.
And the king said unto him, Why speakest thou any more of thy matters? I say, Thou and Ziba divide the land.
And the king said unto him, Why speakest thou any more of thy matters? I say, Thou and Ziba divide the land.
And the king said to him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.
And the king said vnto him, Why speakest thou any more of thy matters? I haue said, Thou, and Ziba deuide the landes.
Strictly literal
And the king said to him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.
And the king saith to him, 'Why dost thou speak any more of thy matters? I have said, Thou and Ziba — share ye the field.'
And the king says to him, “Why do you speak anymore of your matters? I have said, You and Ziba—share the field.”
(19:30) And the king said unto him, For what purpose speakest thou yet thy words? I have said, Thou and Ziba shall divide the field.
Then the king said to him, “Why explain anything further? I have decided that you and Ziba will divide the fields.”
From the Latin
Then the king said to him: Why speakest thou any more? what I have said is determined: thou and Siba divide the possessions.
Simplified
“Why talk any more about these issues of yours?” David responded. “I've decided that you and Ziba should divide the land.”
And the king said, Say nothing more about these things. I say, Let there be a division of the land between Ziba and you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 11 of the 13 words matched. The Dead Sea Scrolls fragment shows partial restoration, indicating some differences but aligning with the core message of the king's command.
וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֛מָּה תְּדַבֵּ֥ר ע֖וֹד דְּבָרֶ֑יךָ אָמַ֕רְתִּי אַתָּ֣ה וְצִיבָ֔א תַּחְלְק֖וּ אֶת־ הַשָּׂדֶֽה׃
11 of the 13 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.
[כי] [לוא] [היה] כול בית אב׳י [כי] [אם]
8 words of the verse are on this fragment — 3 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 19:29
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Preposition · pronounHR/Pi
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
צִיבָא (Tsiyba') refers to Ziba, a servant of Saul's household mentioned in 2 Samuel 9:2. The name is linked to the concept of a 'station' or 'statue.' The entries consistently identify Ziba as an Israelite associated with the United Monarchy.
צִיבָא and צִבָא 16 n.pr.m. servant of Saul’s house
base
H6717 צִיבָא, צִבָא
6717 Tsiyba' tsee-baw'
from the same as 6678; station; Tsiba, an Israelite:--Ziba.
see HEBREW for 06678
צִיבָא (tsi.va) — Ziba.
A man living at the time of United Monarchy, first mentioned at 2Sa.9.2
§ Ziba = "statue"
a servant of Saul whom David made steward of Jonathan's son Mephibosheth
HC/Npm — Conjunction · noun proper masculineHC/Npm
zi'-ba (tsibha', tsibha' (2Sa 16:4 a), meaning unknown; Seiba): A former servant or probably dependent of Saul's house (2Sa 9:1), who was brought to David when the king inquired if there was not a member of Saul's family that he could show kindness to (compare David's oath to Jonathan in 1Sa 20:14 ff). Ziba tells David of Mephibosheth (Meribbaal), Jonathan's son, who is thereupon taken to the king from Lodebar, East of the Jordan, and given Saul's estate. Ziba is also bidden to till the land and bring in its produce, and "it shall be food for thy master's son," according to Massoretic Text in 2Sa 9:10 b; but the Septuagint and Lucian have a better reading, "thy master's…
Ziba
Post; statue, “a servant of the house of Saul” (2 Sam. 9:2), who informed David that Mephibosheth, a son of Jonathan, was alive. He afterwards dealt treacherously toward Mephibosheth, whom he slanderously misrepresented to David.
(statue), a servant of Saul whom David made steward of Saul’s son Mephibosheth. (2 Samuel 9:2-18; 16:1-4; 19:17,29) [MEPHIBOSHETH] (B.C. 1023.)
A rich steward of Saul, whom David charged with similar duties towards Mephibosheth, son of Jonathan, 2Sa 9:2-10. By a false representation David was induced to transfer to Ziba the lands he had given to Mephibosheth, but afterwards divided them between the two, being convinced that he had acted hastily, and unable to decide with certainty for either, 2Sa 16:1-4; 19:24-30.
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
di-vid': It is difficult to decide whether ragha` (Job 26:12; Isa 51:15; Jer 31:35) should be rendered "to stir up" or "to still." The Hebrew has both meanings. Some render "He causes the sea to tremble." the Revised Version (British and American) reads "to stir" in text and "to still" in margin, while the King James Version has "to divide" in all three cases. 2Ch 35:13, "carried them quickly" (the King James Version "divided them speedily"). Since cholaq, may mean either "to distribute" or "to be smooth," Ho 10:2 reads "their heart is divided" in the text, but offers "smooth" in margin (the King James Version…
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
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…