2 Samuel 3:30 — Word Study
WLCוְיוֹאָב֙ וַאֲבִישַׁ֣י אָחִ֔יו הָרְג֖וּ לְאַבְנֵ֑ר עַל֩ אֲשֶׁ֨ר הֵמִ֜ית אֶת־ עֲשָׂהאֵ֧ל אֲחִיהֶ֛ם בְּגִבְע֖וֹן בַּמִּלְחָמָֽה׃ פ
BSAJoabYôwʼâb [the Lord is father] and his brotherʼâch AbishaiʼĂbîyshay [my father is Jesse] murderedhârag■ [slew, put to death] AbnerʼAbnêr [the father of light] becauseʻal he had killedmûwth■ [slain, murdered] their brotherʼâch AsahelʻĂsâhʼêl [God has made] in the battlemilchâmâh [war, conflict] at GibeonGibʻôwn [a Levitical city]
| Greek | English | Parsing |
|---|---|---|
| וְיוֹאָב֙ | and Joab | Conjunction, noun proper masculine |
| וַאֲבִישַׁ֣י | and Abishai | Conjunction, noun proper masculine |
| אָחִ֔יו | brother his | Noun common masculine singular construct, suffix |
| הָרְג֖וּ | they killed | Verb, Qal, perfect third person common plural |
| לְאַבְנֵ֑ר | Abner | Preposition, noun proper masculine |
| עַל֩ | on | Preposition |
| אֲשֶׁ֨ר | that | Particle |
| הֵמִ֜ית | he had killed | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| עֲשָׂהאֵ֧ל | Asahel | Noun proper masculine |
| אֲחִיהֶ֛ם | brother their | Noun common masculine singular construct, suffix |
| בְּגִבְע֖וֹן | at Gibeon | Preposition, noun proper |
| בַּמִּלְחָמָֽה׃ פ | in the battle | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | (Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon.) |
| KJV | So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle. |
| ASV | So Joab and Abishai his brother slew Abner, because he had killed their brother Asahel at Gibeon in the battle. |
| YLT | And Joab and Abishai his brother slew Abner because that he put to death Asahel their brother, in Gibeon, in battle. |
| WEB | So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in the battle. |
| BBE | So Joab and Abishai his brother put Abner to death, because he had put to death their brother Asahel in the fight at Gibeon. |
Where they part company is הָרְג֖וּ — see How Translations Differ.
The main action is clear, with subordinate clauses explaining the motive and context of the murder.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָרַג
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 3:30
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 Murder of Abnergenerated
2 Samuel 3:30 recounts a significant act of vengeance where Joab and his brother Abishai kill Abner, who had previously slain their brother Asahel. This act reflects the intense rivalries and blood feuds that characterized the period of David's rise to power, illustrating the personal and familial conflicts that often influenced political events. The narrative surrounding this incident provides insight into the complexities of loyalty and revenge in the early monarchy of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:17 | A man burdened by bloodguilt will flee into the Pit; let no one support him. |
| 2 | Acts 28:4 | When the islanders saw the creature hanging from his hand, they said to one another, “Surely this man is a murderer. Although he was saved from the sea, Justice has not allowed him to live.” |
| 3 | 2 Samuel 2:19–23 | and he chased Abner, not turning to the right or to the left in his pursuit. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הָרְג֖וּ, ha.re.Gugenerated
The verb הָרַג (harag) means 'to kill' and conveys a sense of intentionality in the act of murder. The parsing indicates it is in the perfect tense, third person plural, which shows that the action has been completed by Joab and Abishai.
This word is often associated with violence and destruction, and in this context, it highlights the severity of Joab and Abishai's actions against Abner, driven by personal loss and familial loyalty.
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 verb הָרְג֖וּ governs the sentence, indicating the action taken by Joab and Abishai. The structure consists of a subject (Joab and Abishai), followed by the verb, and then the object (Abner) and the reasons for the action.
The Hebrew word order places emphasis on the subjects, Joab and Abishai, highlighting their roles in the murder, while the explanation of their motive follows, connecting the act of murder directly to the death of Asahel.
Septuagint Backgroundgenerated
The Septuagint translates הָרְג֖וּ as διεπαρετηροῦντο, which suggests a more formal or legalistic framing of the act of killing. This choice may indicate an interpretation of the murder as a significant event within the broader narrative of justice and retribution.
The Greek term emphasizes the action taken against Abner, aligning with the Hebrew's focus on the violent act while potentially broadening its implications within the context of David's reign.
In plain words — the whole versegenerated
2 Samuel 3:30 tells us that Joab and his brother Abishai killed Abner because he had murdered their brother Asahel during the battle at Gibeon. This act of revenge highlights the ongoing conflicts and personal grievances that were common during the time of King David.
Frequently Asked Questionsgenerated
They killed Abner as an act of revenge for the death of their brother Asahel, who had been slain by Abner in battle.
The name Abner means 'the father of light,' reflecting a significant character in the narrative as a military leader.
Gibeon is identified as a Levitical city and the location of the battle where Asahel was killed, making it a key site in the unfolding events.
The murder illustrates themes of vengeance, familial loyalty, and the violent struggles for power that characterize the narrative of David's rise to kingship.
Reflection Questionsgenerated
- What can we learn about the consequences of revenge from Joab and Abishai's actions?
- How do personal relationships influence decisions in leadership roles, as seen in this story?
- In what ways do the themes of loyalty and betrayal manifest in our own lives?
- How can understanding the historical context of these events deepen our comprehension of the biblical narrative?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 3:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo Joab and Abishai his brother slew Abner,.... For though it was only Joab that gave him the thrust of which he died, Abishai was in the secret, and was consenting and advising to his death, and so
Read John Gill on 2 Samuel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou knowest Abner the son of Ner, that he came to deceive thee, and to know thy going out and thy coming in, and to know all that thou doest. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJoab and Abishai; for though Joab only committed the murder, yet Abishai was guilty of it, because it was done with his consent, and counsel, and help, and approbation; for by these and such-like actions men are involved in the guilt of other men’ s sins, at least in God’ s judgment. Abner slew Asahel in the fury of battle, and for his own necessary defence; and therefore it was no justification of this unnecessary and treacherous murder in a time of peace.
Read Matthew Poole on 2 Samuel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 3:30 So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.Ver. 30. So Joab and Abishai his brother slew Abner.] Joab did, but not without the privity and consent of his brother Abishai. Now there is little difference, faveasve sceleri, an illud facias; to hold the bag is as bad as to fill it.
Read John Trapp on 2 Samuel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Slew . . . had slain.—The words are different in Hebrew, the former denoting violence. Translate the latter had put to death. By this strong disapproval of Joab’s act, David shows that it was done without his knowledge or consent. He still remains at fault, however, for continuing Joab in his high and responsible position; but this seems to have been the result of inability to inflict proper punishment upon so powerful a subject, an inability which David on his death-bed sought to remedy by his charge to Solomon. (See 2 Samuel 3:39; 1 Kings 2:5.)
Read Charles John Ellicott on 2 Samuel 3 →CambridgeThe Cambridge Bible for Schools and Colleges30. slew … slain] Murdered Abner, because he had slain, &c. The words in the Heb. are different, and the first denotes the violent character of the act. The Sept. however gives another reading, “Now Joab and Abishai were lying in wait for Abner, because &c.”
Read Cambridge on 2 Samuel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Joab and Abishai — Joab’s sword and Abishai’s ready consent and counsel accomplished Abner’s fall.
Read Daniel Denison Whedon on 2 Samuel 3 →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
(Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon.)
So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in the battle.
(Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon.)
So Joab and his brother Abishai killed Abner, because he had killed their brother Asahel in Gibeon during the battle.
Tyndale line
So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.
So Joab and Abishai his brother slew Abner, because he had killed their brother Asahel at Gibeon in the battle.
So Joab and Abishai his brother slew Abner, because he had killed their brother Asahel at Gibeon in the battle.
So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.
(So Ioab and Abishai his brother slewe Abner, because he had slaine their brother Asahel at Gibeon in battel)
Strictly literal
So Joab and Abishai his brother killed Abner, because he had slain their brother Asahel at Gibeon in the battle.
And Joab and Abishai his brother slew Abner because that he put to death Asahel their brother, in Gibeon, in battle.
And Joab and his brother Abishai slew Abner because that he put their brother Asahel to death in Gibeon, in battle.
But Joab and Abishai his brother slew Abner, because he had killed their brother 'Asahel at Gib'on in the battle.
So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in battle.
From the Latin
So Joab and Abisai his brother slew Abner, because he had killed their brother Asael at Gabaon in the battle.
Simplified
(This is why Joab and Abishai his brother killed Abner, because he had killed their brother Asahel during the battle at Gibeon.)
So Joab and Abishai his brother put Abner to death, because he had put to death their brother Asahel in the fight at Gibeon.
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 presents the verse as a direct account of the murder, while the Septuagint closely follows this wording, with only minor variations in structure. The Dead Sea Scrolls exhibit some damage but align with the Masoretic Text's core message, indicating a consistent tradition regarding this event.
וְיוֹאָב֙ וַאֲבִישַׁ֣י אָחִ֔יו הָרְג֖וּ לְאַבְנֵ֑ר עַל֩ אֲשֶׁ֨ר הֵמִ֜ית אֶת־ עֲשָׂהאֵ֧ל אֲחִיהֶ֛ם בְּגִבְע֖וֹן בַּמִּלְחָמָֽה׃ פ
12 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.
ויואב ואבישי [אחי׳ו] נגעו לאבנר על אשר המית את עשהאל אחי׳הם בגבעון [במלחמה]
4 words on the leather — 7 partly restored, 2 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 3:30
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.
יוֹאָב (Yow'ab) means 'Jehovah is father' and refers to several individuals in the Old Testament, primarily Joab, the nephew of King David and commander of his army. The name is built from elements meaning 'Jehovah' and 'father.' Joab is first mentioned in 1 Samuel 26:6, and other references include genealogical mentions during and after the exile.
יוֹאָב n.pr.m. (י׳ is father)
David’s sister’s son & captain of host
a descendant of Judah
a family-name after exile
base
H3097 יוֹאָב
3097 Yow'ab yo-awb'
from 3068 and 1; Jehovah-fathered; Joab, the name of three
Israelites:--Joab.
see HEBREW for 03068
see HEBREW for 01
יוֹאָב (yo.av) — Joab.
A man living at the time of United Monarchy, first mentioned at 1Sa.26.6; his mother was Zeruiah (H6870);
brother of: Abishai (H0052) and Asahel (H6214)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.14;
son of: Seraiah (H8304J)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man living at the time of Exile and Return, first mentioned at Ezr.2.6;
son of: Pahath-moab (H6355);
brother of: Jeshua (H3442I)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
jo'-ab (yo'-abh, "Yahweh is father"; Ioab):
(1) Son of Zeruiah, David's sister. He was "captain of the host" (compare 2Sa 19:13) under David.
1. Joab and Abner:
(a) Joab is first introduced in the narrative of the war with Abner, who supported the claims of Ishbosheth to the throne against those of David (2Sa 2:8-3:1). The two armies met, and on Abner's suggestion a tournament took place between 12 men from each side; a general engagement follows, and in this Joab's army is victorious. Asahel, Joab's brother, is killed in his pursuit of Abner, but the latter's army is sorely pressed, and he appeals to Joab for a cessation of hostilities. Joab calls a halt, but declares that he would not cease had Abner not made his plea.
Joab
Jehovah is his father. (1.) One of the three sons of Zeruiah, David’s sister, and “captain of the host” during the whole of David’s reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His father’s name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Sam. 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Sam. 2:13-32), whom Joab afterwards treacherously murdered (3:22-27). He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of “prince of the king’s army” (2 Sam. 5:6-10;
(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. (B.C. 1053-1012.) Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [ABNER] There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief --"captain of the host." In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of "lord," (2 Samuel 11:11) "the prince of the king’s army." (1 Chronicles 27:34) In the entangled relations which grew up in David’s domestic life…
Son of Zeruiah, David’s sister, and brother of Abishai and Asahel, was the commander of David’s army during almost the whole of his reign, 2Sa 5:6-10. He was a valiant warrior, and an able general; and his great influence on public affairs was often exerted for good, as in the rebellion of Absalom, and the numbering of Israel, 2Sa 18:1-19:42 24:1-25. But as a man he was imperious, revengeful, and unscrupulous: witness his treacherous assassination of Abner, and of his cousin Amasa, 2Sa 3:27 20:9-10; his bearing towards David, 2Sa 3:39 19:5, and connivance with him in the matter of Uriah; his slaying Absalom, and conspiring with Adonijah against the divinely appointed heir to…
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
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֲבִינֵר (*Abner*) refers to a man from the tribe of Benjamin, specifically a cousin of Saul and a captain in his army. The name is derived from elements meaning 'father' and 'light,' suggesting 'my father is a lamp.' Abner is first mentioned in 1 Samuel 14:50 and is noted for being treacherously killed by Joab.
אֲבִינֵר n.pr.m. (my father is Nêr, or is a lamp)—cousin of Saul, and captain of host
base
H74 אֲבִינֵר
74 'Abner ab-nare'
or (fully) nAbiyner {ab-ee-nare'}; from 1 and 5216; father of
light (i.e. enlightening); Abner, an Israelite:--Abner.
see HEBREW for 01
see HEBREW for 05216
אֲבִינֵר (av.ner) — Abner.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.50;
son of: Ner (H5369);
father of: Jaasiel (H3300H)
§ Abner = "my father is a lamp"
Saul's cousin and army captain, treacherously slain by Joab
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ab'-ner ('abhner; in 1Sa 14:50 the Hebrew has the fuller form, 'abhiner, Abiner; compare Abiram by the side of Abram; meaning, "my father is a lamp"): Captain of the host under Saul and Ishbosheth (Eshbaal). He was Saul's cousin; Ner the father of Abner and Kish the father of Saul being brothers, the sons of Abiel (1Sa 14:50 f). In 1Ch 8:33; 9:39 the text appears to be faulty; read: And Ner begat Abner, and Kish begat Saul. According to 1Ch 27:21 Abner had a son by the name of Jaasiel. Abner was to Saul what Joab was to David. Despite the many wars waged by Saul, we hear little of Abner during Saul's lifetime. Not even in the account' of the battle of Gilboa is mention…
Abner
Father of light; i.e., “enlightening”, the son of Ner and uncle of Saul. He was commander-in-chief of Saul’s army (1 Sam. 14:50; 17:55; 20:25). He first introduced David to the court of Saul after the victory over Goliath (1 Sam. 17:57). After the death of Saul, David was made king over Judah, and reigned in Hebron. Among the other tribes there was a feeling of hostility to Judah; and Abner, at the head of Ephraim, fostered this hostility in the interest of the house of Saul, whose son Ish-bosheth he caused to be proclaimed king (2 Sam. 2:8). A state of war existed between these two kings. A battle fatal to Abner, who was the leader of Ish-boseth’s army, was fought with David’s army under Joab at Gibeon (
(father of light). Son of Ner, who was the brother of Kish, (1 Chronicles 9:36) the father of Saul. (B.C. 1063.) Abner, therefore, was Saul’s first cousin, and was made by him commander-in-chief of his army. (1 Samuel 14:51; 17:57; 26:5-14) After the death of Saul David was proclaimed king of Judah; and some time subsequently Abner proclaimed Ish-bosheth, Saul’s son, king of Israel. War soon broke out between the two rival kings, and a "very sore battle" was fought at Gibeon between the men of Israel under Abner and the men of Judah under Joab. (1 Chronicles 2:16) Abner had married Rizpah, Saul’s concubine, and this, according to the views of Oriental courts, might be so interpreted as to imply a design upon the throne.…
The son of Ner, Saul’s uncle, and the general of his armies, 1Sa 14:50. For seven years after Saul’s death, he supported Ish-bosheth; but being reproved by him for his conduct towards Rizpah, he undertook to unite the whole kingdom under David. He was, however, treacherously slain by Joab, either to revenge the death of Asahel, Joab’s brother, who Abner had formerly killed, or more probably from jealousy. David abhorred this perfidious act, and composed an elegy on his death, 2Sa 2:8 3:33. He also charged Solomon to punish the crime of Joab with death, 1Ki 2:5,6.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
עֲשָׂהאֵל (Asahel) means "God-made" and refers to several individuals in the Old Testament, primarily a nephew of David and brother of Joab and Abishai. He is noted for his swiftness in battle, ultimately leading to his death at the hands of Abner. Other mentions include Levites during the reigns of Jehoshaphat and Hezekiah, and a priest during the time of Ezra.
עֲשָׂהאֵל 18 n.pr.m.
brother of Joab and Abishai
Levites
post-exil. name
base
H6214 עֲשָׂהאֵל
6214 `Asah'el as-aw-ale'
from 6213 and 410; God has made; Asahel, the name of four
Israelites:--Asahel.
see HEBREW for 06213
see HEBREW for 0410
עֲשָׂהאֵל (a.sa.h.el) — Asahel.
A man living at the time of United Monarchy, first mentioned at 2Sa.2.18; his mother was Zeruiah (H6870);
brother of: Abishai (H0052) and Joab (H3097);
father of: Zebadiah (H2069K)
§ Asahel = "God-made"
1) nephew of David, son of David's sister Zeruiah, and brother of Joab and Abishai; swift of foot he was killed by Abner when he pursued him in battle and caught him
2) a Levite in the reign of king Jehoshaphat of Judah who went through the kingdom giving instruction in the law
3) a Levite in the reign of king Hezekiah of Judah in charge of the tithes and dedicated things in the temple
4) a priest, father of Jonathan, in the time of Ezra
עֲשָׂהאֵל (a.sa.h.el) — Asahel.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
§ Asahel = "God-made"
N-proper — Noun proper masculineHNpm
as'-a-hel (`asah'el, "God hath made"; Asael):
(1) The brother of Joab and Abishai. The three were sons of Zeruiah, one of David's sisters (1Ch 2:15,16; 2Sa 2:18, etc.). The three brothers seem to have been from the beginning members of David's troop of strangely respectable brigands. Asahel was distinguished for his swift running, and this fact brought misfortune upon him and upon Israel. When Abner and the forces of Ish-bosheth were defeated near Gibeon, Asahel pursued Abner. Abner knew that he could outright Asahel, though he could not outrun him. He also knew that the time had come for making David king, and that a blood feud among the leaders would be a calamity. He expostulated with Asahel, but in vain. It came to a fight, and Abner slew Asahel (
Asahel
Made by God, the youngest son of Zeruiah, David’s sister. He was celebrated for his swiftness of foot. When fighting against Ish-bosheth at Gibeon, in the army of his brother Joab, he was put to death by Abner, whom he pursued from the field of battle (2 Sam. 2:18, 19). He is mentioned among David’s thirty mighty men (2 Sam. 23:24; 1 Chr. 11:26). Others of the same name are mentioned (2 Chr. 17:8; 31:13; Ezra 10:15).
(made by God). Nephew of David, being the youngest son of his sister Zeruiah. He was celebrated for his swiftness of foot. When fighting under his brother Joab at Gibeon, he pursued Abner, who was obliged to kill him in self-defence. (2 Samuel 2:18) ff. [ABNER] (B.C. 1050.) One of the Levites in the reign of Jehoshaphat, who went throughout the cities of Judah to instruct the people in the knowledge of the law. (2 Chronicles 17:8) (B.C. 910.) A Levite in the reign of Hezekiah, who had charge of the tithes and dedicated things in the temple. (2 Chronicles 31:13) (B.C. 927.) A priest, father of Jonathan, in the time of Ezra. (Ezra 10:15) He is called AZAEL in 1Esd 9:14.…
Son of David’s sister Zeruiah, and brother of Joab; one of David’s thirty heroes, and extremely swift of foot; killed by Abner, at the battle of Gibeon, 2Sa 2:18,23.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
גִּבְעוֹן (Gib`own) refers to Gibeon, a Levitical city in the tribe of Benjamin, described as a 'hill city.' It is located near modern 'el-Jib,' about 5 miles from Jerusalem. The word is derived from a root meaning 'hilly,' linking it to its geographical features.
גִּבְעוֹן n.pr.loc. Levitical city in tribe of Benjamin; cf. also as n.pr.m.
base
H1391 גִּבְעוֹן Levitical city in tribe of Benjamin
1391 Gib`own ghib-ohn'
from the same as 1387; hilly; Gibon, a place in
Palestine:--Gibeon.
see HEBREW for 01387
גִּבְעוֹן (giv.on) — Gibeon.
§ Gibeon = "hill city"
a Levitical city of Benjamin, modern 'el-Jib', which lies 5 miles or 8 km from Jerusalem
Prep | N-proper — Preposition · noun properHR/Npl
gib'-e-un (gibh`on): One of the royal cities of the Hivites (Jos 9:7). It was a greater city than Ai; and its inhabitants were reputed mighty men (Jos 10:2). It fell within the territory allotted to Benjamin (Jos 18:25), and was one of the cities given to the Levites (Jos 21:17).
1. The Gibeonites:
By a stratagem the Gibeonites secured for themselves and their allies in Chephirah, Beeroth and Kirjath-jearim immunity from attack by the Israelites. Terrified by the fate of Jericho and Ai, a company disguised as ambassadors from a far country, their garments and shoes worn, and their provisions moldy as from the length of their journey, went to Joshua at Gilgal, and persuaded…
Gibeon
Hill-city, “one of the royal cities, greater than Ai, and all the men thereof were mighty” (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.
A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32…
(hill city), one of the four , cities of the Hivites, the inhabitants of which made a league with Joshua, (Joshua 9:3-15) and thus escaped the fate of Jericho and Ai. Comp. ch. (Joshua 11:19) Gibeon lay within the territory of Benjamin, ch. (Joshua 18:25) and with its "suburbs" was allotted to the priests, ch. (Joshua 21:17) of whom it became afterwards a principal station. It retains its ancient name almost intact, el-Jib . Its distance from Jerusalem by the main road is about 6 1/2 miles; but there is a more direct road reducing it to five miles.
A considerable city of the Hivites, afterwards a Levitical city in the tribe of Benjamin, Jos 18:25 21:17. It lay near Geba and Gibeah, and is sometimes wrongly taken for Geba. Its Canaanite inhabitants secured a treaty with Joshua and the elders of Israel by strategem, and were made hewers of wood for the sanctuary. Five neighboring kings unitedly fell upon them; but were defeated by the Jews in a great battle, during which "the sun stood still upon Gibeon," Jos 9:10. Here the tabernacle was set up for many years, 1Ch 16:39 21:29 2Ch 1:3,4; and here god communed by night with young king Solomon, 1Ki 3:4-15. It is also…
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.