2 Samuel 21:17 — Word Study
WLCוַיַּֽעֲזָר־ לוֹ֙ אֲבִישַׁ֣י בֶּן־ צְרוּיָ֔ה וַיַּ֥ךְ אֶת־ הַפְּלִשְׁתִּ֖י וַיְמִיתֵ֑הוּ אָ֣ז נִשְׁבְּעוּ֩ אַנְשֵׁי־ דָוִ֨ד ל֜וֹ לֵאמֹ֗ר לֹא־ תֵצֵ֨א ע֤וֹד אִתָּ֙נוּ֙ לַמִּלְחָמָ֔ה וְלֹ֥א תְכַבֶּ֖ה אֶת־ נֵ֥ר יִשְׂרָאֵֽל׃ פ
BSABut AbishaiʼĂbîyshay [David's nephew] sonbên of ZeruiahTsᵉrûwyâh came to his aidʻâzar▸ strucknâkâh▸ the PhilistinePᵉlishtîy [a person from the region of Philistia] and killed himmûwth▸ Thenʼâz David’sDâvid sworeshâbaʻ■ You must neverlôʼ againʻôwd go outyâtsâʼ▸ with usʼêth to battlemilchâmâh [war, fight] so that the lampnîyr [a candle, a light] of IsraelYisrâʼêl [God's chosen people] may notlôʼ be extinguishedkâbâh▸ [put out, quenched]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽעֲזָר־ | and he helped | Verb, Qal, sequential imperfect third person masculine singular |
| לוֹ֙ | him | Preposition, suffix |
| אֲבִישַׁ֣י | Abishai | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| צְרוּיָ֔ה | Zeruiah | Noun proper feminine |
| וַיַּ֥ךְ | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַפְּלִשְׁתִּ֖י | the Philistine | Particle, noun gentilic masculine singular absolute |
| וַיְמִיתֵ֑הוּ | and he killed him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| אָ֣ז | then | Adverb |
| נִשְׁבְּעוּ֩ | they swore | Verb, Niphal, perfect third person common plural |
| אַנְשֵׁי־ | [the] men of | Noun common, masculine plural construct |
| דָוִ֨ד | David | Noun proper masculine |
| ל֜וֹ | to him | Preposition, suffix |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| לֹא־ | not | Particle |
| תֵצֵ֨א | you will go out | Verb, Qal, imperfect second person masculine singular |
| ע֤וֹד | again | Adv |
| אִתָּ֙נוּ֙ | with us | Preposition, suffix |
| לַמִּלְחָמָ֔ה | for battle | Preposition, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| תְכַבֶּ֖ה | you will extinguish | Verb, Piel, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| נֵ֥ר | [the] lamp of | Noun common, masculine singular construct |
| יִשְׂרָאֵֽל׃ פ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Abishai son of Zeruiah came to his aid, struck the Philistine, and killed him. Then David’s men swore to him, “You must never again go out with us to battle, so that the lamp of Israel may not be extinguished.” |
| KJV | But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. |
| ASV | But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel. |
| YLT | and Abishai son of Zeruiah giveth help to him, and smiteth the Philistine, and putteth him to death; then swear the men of David to him, saying, 'Thou dost not go out again with us to battle, nor quench the lamp of Israel.' |
| WEB | But Abishai the son of Zeruiah helped him, and struck the Philistine and killed him. Then the men of David swore to him, saying, “Don’t go out with us to battle any more, so that you don’t quench the lamp of Israel.” |
| BBE | But Abishai, the son of Zeruiah, came to his help, and, turning on the Philistine, gave him his death-blow. Then David's men took an oath, and said, Never again are you to go out with us to the fight, so that you may not put out the light of Israel. |
Where they part company is over the rendering of the actions taken by Abishai and the subsequent vow by David's men — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses detailing actions and intentions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַר
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 21:17
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 — David's Victory Over the Philistinesgenerated
2 Samuel 21:17 recounts a moment in which Abishai, David's nephew, intervenes during a battle to save David's life. This act of bravery leads to a solemn vow from David's men, emphasizing the value of David's life as the lamp of Israel. The narrative highlights themes of loyalty, protection, and the significance of leadership in the face of danger, as seen in the broader context of Israel's struggles against their enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 20:6–10 | And David said to Abishai, “Now Sheba the son of Bichri will do us more harm than Absalom. Take your lord’s servants and pursue him, or he will find fortified cities and elude us. ” |
| 2 | 2 Samuel 22:19 | They confronted me in my day of calamity, but the LORD was my support. |
| 3 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 4 | Psalm 144:10 | to Him who gives victory to kings, who frees His servant David from the deadly sword. |
| 5 | 2 Samuel 18:3 | But the people pleaded, “You must not go out! For if we have to flee, they will pay no attention to us. Even if half of us die, they will not care; but you are worth ten thousand of us. It is better for now if you support us from the city.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עָזַר, vai.ya.'a.zor-generated
The verb עָזַר (azar) means to help or assist, and it is often used in contexts where support is crucial, such as in battles or moments of distress. In this verse, it describes Abishai's action in coming to David's aid, showcasing his loyalty and bravery.
The Qal form indicates a simple action of helping, while its root conveys the idea of surrounding or protecting. This word captures the essence of support, particularly in military contexts, as seen in the use of עָזַר throughout the Hebrew Bible.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main action is governed by the finite verb וַיַּֽעֲזָר, and he helped, which introduces Abishai's intervention. This is followed by a series of clauses detailing the actions taken: striking the Philistine and killing him, culminating in the vow made by David's men.
The structure emphasizes Abishai's role as both a helper and protector, with the subsequent clauses revealing the consequences of his actions, particularly the vow from David's men regarding his future in battle.
Septuagint Backgroundgenerated
The Septuagint translates עָזַר as ἐβοήθησεν, which means 'he helped.' This choice reflects a direct correspondence to the Hebrew meaning of assistance, underscoring the act of support provided by Abishai.
The Greek term carries a similar connotation of aid, aligning with the narrative's emphasis on the importance of loyalty and protection in battle.
In plain words — the whole versegenerated
2 Samuel 21:17 tells us that Abishai, David's nephew, came to help David in battle against a Philistine. He struck down the enemy and killed him. After this, David's men made a vow that David should not go out to battle again with them, to ensure that the light of Israel would not be extinguished.
Frequently Asked Questionsgenerated
David's men recognized the danger he faced and vowed to protect him, indicating that his life was crucial for the nation of Israel.
The lamp symbolizes guidance and leadership; David's life and reign were vital for the spiritual and political direction of Israel.
Abishai acts as a protector of David, demonstrating loyalty and bravery by intervening in a critical moment.
The actions of Abishai and the vow of David's men highlight the importance of loyalty among leaders and warriors in protecting their king and nation.
Reflection Questionsgenerated
- How can I demonstrate loyalty to those I serve or support in my life?
- What does it mean to be a light or a guide for others in my community?
- In what ways can I protect and support those who are vulnerable or in danger?
- How do I respond to moments of crisis when someone I care about is in need?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage in discussions about leadership and protection. Here are quotations that reflect their insights on the themes present in this verse.
Entreat God—for this cause entreat him. It is in our behalf indeed that it is done, but it is wholly for your sakes. For we [spiritual leaders] are appointed for your advantage,Early Church Fathers on 2 Samuel 21 →
At this point someone may say that the priests of God ought to flee from such threatening dangers in order to save themselves for the service of the church in more peaceful times.Early Church Fathers on 2 Samuel 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 21:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut Abishai the son of Zeruiah succoured him,.... Observing him in danger, made haste to his relief: and smote the Philistine, and killed him; it seems as if Abishai engaged with the Philistine, and
Read John Gill on 2 Samuel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.
Read Robert Jamieson on 2 Samuel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLest thou be slain, and thereby thy people be ruined. Good kings are in Scripture justly called the light of their people, as 15:4 , because the beauty and glory, the conduct and direction, the comfort, and safety, and welfare of a people depend upon them, and come from them.
Read Matthew Poole on 2 Samuel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 21:17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.Ver. 17. That thou quench not the light of Israel.] As Epaminondas, by his death, did the Thebans, who were after that famous for their calamities, and no more for their victories. The body drowneth not whilst the head is above water; when that once sinketh, death is near: so here. Pray therefore for the preservation of good princes; we cannot pray for them, and not pray for ourselves.
Read John Trapp on 2 Samuel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) And smote.—The original leaves it doubtful whether Abishai is the nominative to the verb, or whether it should be simply he, referring to David. 2 Samuel 21:22 seems to imply that one at least of the sons of the giant fell by David’s own hand. Sware unto him.—This was a solemn transaction, by which David should hereafter be restrained from personal exposure in battle. That he should be spoken of as “the light of Israel” implies that his government over all Israel had continued long enough already to make its immense benefits sensible.
Read Charles John Ellicott on 2 Samuel 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. That thou quench not the light of Israel.] David is here considered as the lamp by which all Israel was guided, and without whom all the nation must be involved in darkness. The lamp is the emblem of direction and support. Light is used in this sense by Homer: - ΟυδετιΠατροκλῳγενομηνφαος, αυδ ' ἑταροισιπ Τοιςαλλοις, οἱδηπολεεςδαμενἙκτοριδιῳ. Iliad, lib. xviii. ver. 102. "I have neither been a LIGHT to Patroclus nor to his companions, who have been slain by the noble Hector."
Read AdamClarke on 2 Samuel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges17. and smote] Perhaps, and he (David) smote; as 2 Samuel 21:22 seems to imply that one of them fell by David’s own hand. that thou quench not the light of Israel] Extinguishing the lamp is a natural metaphor for changing the light of prosperity into the darkness of calamity; and in particular David’s sovereignty was the lamp which God’s favour had lighted for the well-being of His people. An Arab in misfortune says, “Fate has put out my lamp.” Cp. Job 18:6; Proverbs 13:9. The expression light of Israel seems to indicate that David was already king of all Israel, and if so, the incident may have happened in one of the wars recorded in ch. 2 Samuel 5:17-25.
Read Cambridge on 2 Samuel 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Sware unto him — The word ðùׁ ?áòå seems here to have rather a causative signification, made him swear; that is, administered an oath unto him.
Read Daniel Denison Whedon on 2 Samuel 21 →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
But Abishai son of Zeruiah came to his aid, struck the Philistine, and killed him. Then David’s men swore to him, “You must never again go out with us to battle, so that the lamp of Israel may not be extinguished.”
But Abishai the son of Zeruiah helped him, and struck the Philistine and killed him. Then the men of David swore to him, saying, “Don’t go out with us to battle any more, so that you don’t quench the lamp of Israel.”
But Abishai son of Zeruiah came to his aid, struck the Philistine, and killed him. Then David’s men swore to him, “You must never again go out with us to battle, so that the lamp of Israel may not be extinguished.”
But Abishai the son of Zeruiah came to David’s aid, striking the Philistine down and killing him. Then David’s men took an oath saying, “You will not go out to battle with us again! You must not extinguish the lamp of Israel!”
Tyndale line
But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.
But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel.
But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel.
But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore to him, saying, Thou shalt go out no more with us to battle, that thou mayest not extinguish the light of Israel.
But Abishai the sonne of Zeruiah succoured him, and smote the Philistim, and killed him. Then Dauids men sware vnto him, saying, Thou shalt goe no more out with vs to battell, lest thou quench the light of Israel.
Strictly literal
And Abishai the son of Zeruiah succoured him, and smote the Philistine and killed him. Then the men of David swore to him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel.
and Abishai son of Zeruiah giveth help to him, and smiteth the Philistine, and putteth him to death; then swear the men of David to him, saying, 'Thou dost not go out again with us to battle, nor quench the lamp of Israel.'
and Abishai son of Zeruiah gives help to him, and strikes the Philistine, and puts him to death; then the men of David swear to him, saying, “You do not go out with us to battle again, nor quench the lamp of Israel.”
But Abishai the son of Zeruyah succored him, and smote the Philistine, and killed him. Then swore the men of David unto him, saying, Thou shalt go out no more with us to battle, that thou mayest not quench the lamp of Israel.
But Abishai son of Zeruiah rescued David, attacked the Philistine, and killed him. Then the men of David swore to him, saying, “You must not go to battle anymore with us, so that you do not put out the lamp of Israel.”
From the Latin
And Abisai the son of Sarvia rescued him, and striking the Philistine killed him. Then David’s men swore unto him, saying: Thou shalt go no more out with us to battle, lest thou put out the lamp of Israel.
Simplified
But Abishai, son of Zeruiah, came to his rescue, attacked the Philistine, and killed him. Then David's men made him promise, saying, “Don't ever go out with us to battle again, so that the Israel's light isn't snuffed out!”
But Abishai, the son of Zeruiah, came to his help, and, turning on the Philistine, gave him his death-blow. Then David's men took an oath, and said, Never again are you to go out with us to the fight, so that you may not put out the light of Israel.
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 the majority of its wording, indicating a consistent understanding of the events described. The Dead Sea Scrolls also support the Masoretic Text, with some words restored by editors, confirming the core elements of the verse remain intact across these ancient witnesses.
וַיַּֽעֲזָר־ לוֹ֙ אֲבִישַׁ֣י בֶּן־ צְרוּיָ֔ה וַיַּ֥ךְ אֶת־ הַפְּלִשְׁתִּ֖י וַיְמִיתֵ֑הוּ אָ֣ז נִשְׁבְּעוּ֩ אַנְשֵׁי־ דָוִ֨ד ל֜וֹ לֵאמֹ֗ר לֹא־ תֵצֵ֨א ע֤וֹד אִתָּ֙נוּ֙ לַמִּלְחָמָ֔ה וְלֹ֥א תְכַבֶּ֖ה אֶת־ נֵ֥ר יִשְׂרָאֵֽל׃ פ
22 of the 25 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.
ויעזר ל׳ו אבשי בן צרויה [ויך] [את] הפלשתי [וימית׳הו] אז נשבעו אנשי דויד [לאמר] לא תצא עוד את׳נו למלחמה ולא תכבה [את] [נר] ישראל
24 words of the verse are on this fragment — 8 partly restored, 6 supplied entire by an editor.
[ויעזר] [ל׳ו] [אבישי] [בן] [צרויה] [ויך] [את] [הפלשתי] [וימית׳הו]
9 words of the verse are on this fragment — 9 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 21:17
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.
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
Conj | V-Qal-ConsecImperf-3ms — 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
אֲבִישַׁי (Abiyshay) refers to a personal name meaning 'my father is a gift' or 'my father is Jesse.' It denotes Abishai, a figure from the time of the United Monarchy, who is the grandson of Jesse and brother of Joab. He is first mentioned in 1 Samuel 26:6.
אֲבִישַׁי n.pr.m. (my father is Jesse)—grandson of Jesse; son of Zeruiah & brother of Joab
base
H52 אֲבִישַׁי
52 'Abiyshay ab-ee-shah'ee
or (shorter) Abshay {ab-shah'ee}; from 1 and 7862; father of
a gift (i.e. probably generous); Abishai, an
Israelite:--Abishai.
see HEBREW for 01
see HEBREW for 07862
אֲבִישַׁי (a.vi.shay) — Abishai.
A man living at the time of United Monarchy, first mentioned at 1Sa.26.6 and Zeruiah (H6870);
brother of: Joab (H3097) and Asahel (H6214)
§ Abishai = "my father is Jesse" or "my father is a gift"
grandson of Jesse, nephew of David via his sister Zeruiah, brother of Joab
N-proper — Noun proper masculineHNpm
ab'-i-shi, a-bi'-shi ('abhishai, in Ch 'abhshai; meaning is doubtful, probably "my father is Jesse," BDB): Son of Zeruiah, David's sister, and one of the three famous brothers, of whom Joab and Asahel were the other two (2Sa 2:18). He was chief of the second group of three among David's "mighty men" (2Sa 23:18).
He first appears with David, who was in the Wilderness of Ziph, to escape Saul. When David called for a volunteer to go down into Saul's camp by night, Abishai responded, and counseled the killing of Saul when they came upon the sleeping king (1Sa 26:6-9). In the skirmish between the men of Ishbosheth and the men of David at Gibeon, in which Asahel was killed by Abner, Abishai was present (
Abishai
Father of (i.e., “desirous of”) a gift, the eldest son of Zeruiah, David’s sister. He was the brother of Joab and Asahel (2 Sam. 2:18; 1 Chr. 2:16). Abishai was the only one who accompanied David when he went to the camp of Saul and took the spear and the cruse of water from Saul’s bolster (1 Sam. 26:5-12). He had the command of one of the three divisions of David’s army at the battle with Absalom (2 Sam. 18:2,5,12). He slew the Philistine giant Ishbi-benob, who threatened David’s life (2 Sam. 21:15-17). He was the chief of the second rank of the three “mighties” (
A son of Zeruiah, David’s sister, brother of Joab and Asahel, one of the bravest of David’s mighty men, 1Ch 2:16, and always faithful to his royal uncle. He went with him alone to the tent of Saul, 1Sa 26:7-11; and was a leader in the war with Ish-bosheth, 2Sa 2.18,24, in the war with the Edomites, 1Ch 18:12,13, and with the Syrians and Ammonites, 2Sa 10:10. In a battle with the Philistines, he rescued David, and slew Ishbi-benob the giant, 2Sa 21:16,17. He lifted up his spear against three hundred, and slew them, 2Sa 23:18; and was with David in the affairs of…
the present of my father
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…
צְרוּיָה (Tsruwyah) refers to Zeruiah, a woman from the time of the United Monarchy, known as the sister of David and mother of three of his notable warriors: Abishai, Joab, and Asahel. The name is derived from a term meaning 'wounded' and is associated with the Hebrew word for balsam.
צְרוּיָה n.pr.f. mother of Abishai, Joab and Asahel
base
H6870 צְרוּיָה
6870 Tsruwyah tser-oo-yaw'
feminine passive participle from the same as 6875; wounded;
Tserujah, an Israelitess:--Zeruiah.
see HEBREW for 06875
צְרוּיָה (tse.ru.yah) — Zeruiah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.26.6;
daughter of: Jesse (H3448) and Nahash (H5176I);
sister of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Abigail (H0026H)(?) and Elihu (H0453J), Shimeah (H8093)
§ Zeruiah = "balsam"
sister of David and mother of the 3 leading heroes of David's army-Abishai, Joab, and Asahel
N-proper — Noun proper feminineHNpf
ze-roo-i'-a, ze-roo'-ya (tseruyah, tseruyah (2Sa 14:1; 16:10), meaning uncertain; Sarouia): In 2Sa 2:18; 17:25; 1Ch 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1Ch 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mother's clan (compare Abimelech, Jud 8:31; 9:1 ff); by others as being due to her husband's early death; and again as a proof of the mother in this case being the stronger personality. Either of the…
Zeruiah
Stricken of the Lord, David’s sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David’s army, and being his nephews, they were admitted to the closest companionship with him.
(balsam), the mother of the three leading heroes of David’s army --Abishai, Joah and Asahel-- known as the "sons of Zeruiah." Of Zeruiah’s husband there is no mention in the Bible. (B.C. before 1046.)
Sister of David, and mother of his famous generals, Joab, Abishai, and Asahel, 1Ch 2:16. Her husband is unknown.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
כָּבָה (kabah) is a Hebrew verb meaning to quench or extinguish, particularly in reference to fire or light. It has a range of uses, including both the action of putting out a flame and the state of being extinguished. The entries highlight its forms in different stems, such as Qal and Piel, which indicate the verb's active and causative aspects.
[כָּבָה] vb. be quenched, extinguished, go out, of fire or lamp
Qal be quenched, extinguished
Pi. quench, extinguish
base
H3518 כָּבָה be quenched, extinguished, go out, of fire or lamp .be quenched, extinguished
. quench, extinguish
3518 kabah kaw-baw'
a primitive root; to expire or (causatively) to extinguish
(fire, light, anger):--go (put) out, quench.
כָּבָה (ka.vah) — to quench.
1) to quench, put out, be put out, be quenched, be extinguished
1a) (Qal) to be quenched, be extinguished
1b) (Piel) to quench, extinguish
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
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
נֵר (ner) and נִיר (nir) both mean 'lamp' in Hebrew. The word is derived from a root that suggests brightness or glistening, and it can refer to a literal lamp or light as well as a figurative one. The entries indicate that these forms are interchangeable, with no significant disagreement among the lexicons.
נֵר 43 n.m. lamp
base
נִיר n.[m.] lamp
base
H5216a נֵר lamp H5216b נִיר lamp
5216 niyr neer
or nir {neer}; also neyr {nare}; or ner {nare}; or (feminine)
nerah {nay-raw'}; from a primitive root (see 5214; 5135)
properly, meaning to glisten; a lamp (i.e. the burner) or
light (literally or figuratively):--candle, lamp, light.
see HEBREW for 05214
see HEBREW for 05135
נֵר (ner) — lamp.
lamp
Also means: nir (נִיר "lamp" H5216B)
נִיר (nir) — lamp.
lamp
Another spelling of ner (נֵר "lamp" H5216A)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
