2 Samuel 3:39 — Word Study
WLCוְאָנֹכִ֨י הַיּ֥וֹם רַךְ֙ וּמָשׁ֣וּחַ מֶ֔לֶךְ וְהָאֲנָשִׁ֥ים הָאֵ֛לֶּה בְּנֵ֥י צְרוּיָ֖ה קָשִׁ֣ים מִמֶּ֑נִּי יְשַׁלֵּ֧ם יְהוָ֛ה לְעֹשֵׂ֥ה הָרָעָ֖ה כְּרָעָתֽוֹ׃ פ
BSAAnd I [am]ʼânôkîy weakrak [tender, lacking strength] this dayyôwm [a period of time, a season] though anointedmâshach [set apart, consecrated] as kingmelek [a ruler, a monarch] and theseʼêl-leh the sonsbên [descendants, offspring] of ZeruiahTsᵉrûwyâh [balsam tree] are too fierceqâsheh [severe, harsh] for memin May the LORDYᵉhôvâh [Yehovah, the covenant God] repayshâlam▸ [reward, recompense] the evildoerʻâsâh [one who does bad, a wrongdoer] according to his evilraʻ [moral wrong, wickedness]
| Greek | English | Parsing |
|---|---|---|
| וְאָנֹכִ֨י | and I | Conjunction, pronoun |
| הַיּ֥וֹם | this day | Particle, noun common masculine singular absolute |
| רַךְ֙ | [am] weak | Adj |
| וּמָשׁ֣וּחַ | and [am] anointed | Conjunction, verb qal participle (passive) masculine singular |
| מֶ֔לֶךְ | king | Noun common, masculine singular absolute |
| וְהָאֲנָשִׁ֥ים | and the men | Conjunction, particle, noun common masculine plural absolute |
| הָאֵ֛לֶּה | these | Particle, particle |
| בְּנֵ֥י | [the] sons of | Noun common, masculine plural construct |
| צְרוּיָ֖ה | Zeruiah | Noun proper feminine |
| קָשִׁ֣ים | [are too] hard | Adj |
| מִמֶּ֑נִּי | for me | Preposition, suffix |
| יְשַׁלֵּ֧ם | may he repay | Verb, Piel, imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| לְעֹשֵׂ֥ה | to [the] doer of | Preposition, verb qal participle (active) masculine singular common |
| הָרָעָ֖ה | the evil | Particle, noun common feminine singular absolute |
| כְּרָעָתֽוֹ׃ פ | according to evil his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I am weak this day, though anointed as king, and these men, the sons of Zeruiah, are too fierce for me. May the LORD repay the evildoer according to his evil!” |
| KJV | And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness. |
| ASV | And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me: Jehovah reward the evil-doer according to his wickedness. |
| YLT | and I to-day [am] tender, and an anointed king: and these men, sons of Zeruiah, [are] too hard for me; Jehovah doth recompense to the doer of the evil according to his evil.' |
| WEB | I am weak today, though anointed king. These men, the sons of Zeruiah are too hard for me. May Yahweh reward the evildoer according to his wickedness.” |
| BBE | While I, though I am crowned king, have little strength, and these men, the sons of Zeruiah, are out of my control: may the Lord give to the evil-doer the reward of his evil-doing! |
The translations agree on the rendering of רַךְ as weak — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases, illustrating David's complex emotional state.
7 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
subjectאָנֹכִי
verbשָׁלֵם
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 3:39
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 Lament Over Abnergenerated
2 Samuel 3:39 captures David's lament as he acknowledges his weakness on a day of mourning and reflects on the fierce nature of those around him. He recognizes the need for divine justice against wrongdoers, specifically in the context of the political turmoil following Abner's death. This moment illustrates David's vulnerability and reliance on God amidst conflict, resonating with themes seen throughout his reign as king.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:12 | Whoever strikes and kills a man must surely be put to death. |
| 2 | 2 Chronicles 19:6–7 | Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment. |
| 3 | Psalm 75:10 | “All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.” |
| 4 | Psalm 101:8 | Every morning I will remove all the wicked of the land, that I may cut off every evildoer from the city of the LORD. |
| 5 | Proverbs 20:8 | A king who sits on a throne to judge sifts out all evil with his eyes. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — רַךְ, raKhgenerated
The Hebrew word רַךְ (*raKh*) means tender or weak. It can describe physical softness or emotional frailty, as seen in contexts where individuals feel overwhelmed or timid. In this verse, David's admission of being weak emphasizes his human limitations even as an anointed king.
This adjective is used here to convey David's state of vulnerability. The parsing as an adjective indicates that it describes David's condition, contrasting with his royal status, thereby highlighting the tension between his position and his feelings of inadequacy.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we read the verse in the Berean Standard Bible, which uses weak for רַךְ.
Sentence Structuregenerated
The main clause is governed by the verb יְשַׁלֵּ֧ם, may he repay, which sets the tone for David's appeal to God. Several phrases describe David's state and the fierce men around him, creating a complex structure that reflects his emotional state.
The sentence begins with David's self-description as weak, followed by his acknowledgment of his anointing as king, and concludes with a call for divine justice. This arrangement emphasizes David's vulnerability and reliance on God.
Septuagint Backgroundgenerated
In the Septuagint, the word used for רַךְ is συγγενὴς, which suggests a nuance of being related or connected, possibly indicating a deeper emotional state rather than just physical weakness.
This choice highlights the translators' understanding of David's condition not just as weakness but as a relational aspect of his kingship and responsibilities.
In plain words — the whole versegenerated
2 Samuel 3:39 shows David feeling weak despite being anointed as king. He notes that the sons of Zeruiah are too fierce for him and calls on the LORD to repay the evildoer according to his evil. This moment reveals David's vulnerability and need for God's justice.
Frequently Asked Questionsgenerated
David is expressing his vulnerability and feeling overwhelmed despite his position as king, highlighting his human limitations.
The sons of Zeruiah are Joab, Abishai, and Asahel, who were known for their fierce loyalty and military prowess.
David is seeking divine justice against those who commit wrongs, reflecting a common theme in the Psalms and his leadership.
This verse shows David's reliance on God for justice and his acknowledgment of his own weaknesses, illustrating a humble approach to leadership.
Reflection Questionsgenerated
- In what areas of my life do I feel weak, and how can I bring those feelings to God?
- How can I seek justice in situations where I feel overwhelmed or powerless?
- What does it mean to rely on God in times of personal weakness?
- How can I support others who are feeling fierce opposition in their lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 3:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I [am] this day weak, though anointed king,.... Which seems to be given as a reason, or for an excuse why he did not inflict just punishment upon the murderer, according to the law of God,
Read John Gill on 2 Samuel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWeak, or tender, in the infancy of my kingdom, not well rooted and settled in it. The metaphor is taken from a young and tender child or plant. The sons of Zeruiah; Joab and Abishai, the sons of my sister Zeruiah. To hard for me, i.e. two powerful. They have so great a command over all the soldiers, and so great favour with the people, that I cannot punish them without apparent hazard to my person and kingdom; especially now when all the tribes, except Judah, are yet in a state of opposition against me. But this, although it might give some colour to the delay of their punishment for a season, yet it may seem to have been one of David’ s infirmities, that he did not do it within some…
Read Matthew Poole on 2 Samuel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 3:39 And I [am] this day weak, though anointed king; and these men the sons of Zeruiah [be] too hard for me: the LORD shall reward the doer of evil according to his wickedness.Ver. 39. And I am this day weak.] Heb., Tender; weak he was in force, but weaker in faith, for he had God’ s promise: and as Hezekiah afterwards trusted in God, and pulled down the brazen serpent, so should David have done justice upon Joab whatever had come of it. Fiat iustitia, ruat caelum. Be too hard for me.] If I provoke them, being so potent with the army, they may serve me as Abner did Ishbosheth in a displeasure, - thus carnal reason argued, - I shall with the right hand cut off the left, as Honorius…
Read John Trapp on 2 Samuel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) I am this day weak.—David’s high appreciation of the importance and value of Abner shows that Joab’s jealousy was not without ground, and there is a tone of deep sadness in his words, “these men the sons of Zeruiah be too hard for me.” He knew their ungoverned passions, their bold lawlessness, and at the same time their great power and popularity with the army, and he dared not punish them. He leaves their judgment to God.
Read Charles John Ellicott on 2 Samuel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. I am this day weak] Had Abner lived, all the tribes of Israel would have been brought under my government. Though anointed king] I have little else than the title: first, having only one tribe under my government; and secondly, the sons of Zeruiah, Joab and his brethren, having usurped all the power, and reduced me to the shadow of royalty. The Lord shall reward the doer of evil] That is, Joab, whom he appears afraid to name. WE talk much of ancient manners, their simplicity and ingenuousness; and say that the former days were better than these. But who says this who is a judge of the times? In those days of celebrated simplicity, c., there were not so many crimes as at present I…
Read AdamClarke on 2 Samuel 3 →CambridgeThe Cambridge Bible for Schools and Colleges38, 39. To his confidential servants David speaks his whole mind freely. He feels that some apology is needed for leaving the authors of this heinous crime unpunished. As an excuse for doing so he pleads his youth and weakness. Though he had been anointed king, his kingdom was as yet far from being securely established. He could not dispense with his warlike nephews’ help. He dared not order the execution of his best general. Probably the army would have interfered to prevent it. But he protests against their hardness and cruelty, and declares that Joab will not escape the divine judgment for his crime. “It was one of those moments in which a king, even with the best intentions, must feel…
Read Cambridge on 2 Samuel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. Weak though anointed king — I needed the co-operation and influence of Abner to strengthen me in the kingdom.
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
And I am weak this day, though anointed as king, and these men, the sons of Zeruiah, are too fierce for me. May the LORD repay the evildoer according to his evil!”
I am weak today, though anointed king. These men, the sons of Zeruiah are too hard for me. May Yahweh reward the evildoer according to his wickedness.”
And I am weak this day, though anointed as king, and these men, the sons of Zeruiah, are too fierce for me. May the LORD repay the evildoer according to his evil!”
Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear! May the Lord punish appropriately the one who has done this evil thing!”
Tyndale line
And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness.
And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me: Jehovah reward the evil-doer according to his wickedness.
And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD reward the wicked doer according to his wickedness.
And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me. The LORD shall reward the doer of evil according to his wickedness.
And I am this day weake and newly anoynted King: and these men the sonnes of Zeruiah be too harde for me: the Lord rewarde the doer of euill according to his wickednesse.
Strictly literal
And I am this day weak, though anointed king; and these men, the sons of Zeruiah, are too hard for me: Jehovah reward the doer of evil according to his wickedness!
and I to-day [am] tender, and an anointed king: and these men, sons of Zeruiah, [are] too hard for me; Jehovah doth recompense to the doer of the evil according to his evil.'
And today I [am] tender, and an anointed king: and these men, sons of Zeruiah, [are] too hard for me; YHWH repays to the doer of the evil according to his evil.”
And I am this day yet weak, and just anointed king; and these men, the sons of Zeruyah, are too strong for me: may the Lord pay the doer of evil according to his wickedness.
Now I am weak today, though I am an anointed king. These men, the sons of Zeruiah, are too brutal for me. May Yahweh repay the evildoer by punishing him for his wickedness, as he deserves.”
From the Latin
But I as yet am tender, though anointed king. And these men the sons of Sarvia are too hard for me: the Lord reward him that doth evil according to his wickedness.
Simplified
I am weak right now, even though I'm anointed as king and these men, the sons of Zeruiah, are too powerful for me. But may the Lord repay the evil man according to the evil he has done.”
While I, though I am crowned king, have little strength, and these men, the sons of Zeruiah, are out of my control: may the Lord give to the evil-doer the reward of his evil-doing!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in this verse, with the Septuagint providing a word-for-word correspondence. The Dead Sea Scrolls fragment supports the MT, with some words restored by an editor, indicating a high degree of textual consistency.
וְאָנֹכִ֨י הַיּ֥וֹם רַךְ֙ וּמָשׁ֣וּחַ מֶ֔לֶךְ וְהָאֲנָשִׁ֥ים הָאֵ֛לֶּה בְּנֵ֥י צְרוּיָ֖ה קָשִׁ֣ים מִמֶּ֑נִּי יְשַׁלֵּ֧ם יְהוָ֛ה לְעֹשֵׂ֥ה הָרָעָ֖ה כְּרָעָתֽוֹ׃ פ
16 of the 16 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.
[ואנכי] היום [רך] [ומשוח] מלך [והאנשים] [האלה] בני צרויה ישלם [יהוה] [לעושה] [הרעה] [כרעת׳ו]
14 words of the verse are on this fragment — 2 partly restored, 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 3:39
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.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
רַךְ (rak) means tender, delicate, or soft, and can describe both physical qualities and emotional states, such as weakness or timidity. It is derived from a root that conveys the idea of being weak or faint-hearted. The entries consistently emphasize its use in contexts relating to gentleness or softness.
רַךְ adj. tender, delicate, soft
base
H7390 רַךְ tender, delicate, soft
7390 rak rak
from 7401; tender (literally or figuratively); by
implication, weak:--faint((-hearted), soft, tender
((-hearted), one), weak.
see HEBREW for 07401
רַךְ (rakh) — tender.
1) tender, soft, delicate, weak
1a) tender, delicate (of flesh)
1b) weak of heart, timid
1c) soft (of words)
1c1) gentle words (subst)
Adj — AdjHAamsa
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine singularHC/Vqsmsa
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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)
HC/Td/Ncmpa — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
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-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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.
קָשֶׁה (qasheh) means hard or severe, with applications ranging from physical hardness to emotional severity. It can describe someone as obstinate or cruel, and it is used in contexts like difficult situations or intense emotions. The entries indicate a range of meanings including rigorous and stiff-necked, but do not present any significant disagreement.
קָשֶׁה adj. hard, severe
base
H7186 קָשֶׁה hard, severe
7186 qasheh kaw-sheh'
from 7185; severe (in various applications):--churlish,
cruel, grievous, hard((-hearted), thing), heavy, + impudent,
obstinate, prevailed, rough(-ly), sore, sorrowful,
stiff((necked)), stubborn, + in trouble.
see HEBREW for 07185
קָשֶׁה (qa.sheh) — severe.
1) hard, cruel, severe, obstinate
1a) hard, difficult
1b) severe
1c) fierce, intense, vehement
1d) stubborn, stiff of neck, stiff-necked
1e) rigorous (of battle)
Adj — AdjHAampa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp1bs
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Juss-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal — Preposition · verb qal participle (active) masculine singular commonHR/Vqrmsc
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | N-fs | Suff — Particle · noun common feminine singular absoluteHTd/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms