2 Samuel 4:6 — Word Study
WLCוְ֠הֵנָּה בָּ֜אוּ עַד־ תּ֤וֹךְ הַבַּ֙יִת֙ לֹקְחֵ֣י חִטִּ֔ים וַיַּכֻּ֖הוּ אֶל־ הַחֹ֑מֶשׁ וְרֵכָ֛ב וּבַעֲנָ֥ה אָחִ֖יו נִמְלָֽטוּ׃
BSAThey enteredbôwʼ■ [as if to fetch wheat, secretly] the interiortâvek [midst, central part] of the housebayith [dwelling place, family home] as if to getlâqach some wheatchiṭṭâh [grain, food] and they stabbed himnâkâh▸ [smote, struck] inʼêl the stomachchômesh [belly, abdomen, under the fifth rib] Then RechabRêkâb [rider, leader] and his brotherʼâch [male sibling, close relative] BaanahBaʻănâh [in affliction, suffering] slipped awaymâlaṭ■ [escaped, fled]
| Greek | English | Parsing |
|---|---|---|
| וְ֠הֵנָּה | and they [fem] | Conjunction, pronoun |
| בָּ֜אוּ | they came | Verb, Qal, perfect third person common plural |
| עַד־ | to | Preposition |
| תּ֤וֹךְ | [the] middle of | Noun common, masculine singular construct |
| הַבַּ֙יִת֙ | the house | Particle, noun common masculine singular absolute |
| לֹקְחֵ֣י | taking | Verb, Qal, participle (active) masculine plural common |
| חִטִּ֔ים | wheat | Noun common, masculine plural absolute |
| וַיַּכֻּ֖הוּ | and they struck him | Verb hiphil sequential imperfect third person masculine plural, suffix |
| אֶל־ | to | Preposition |
| הַחֹ֑מֶשׁ | the belly | Particle, noun common masculine singular absolute |
| וְרֵכָ֛ב | and Rechab | Conjunction, noun proper masculine |
| וּבַעֲנָ֥ה | and Baanah | Conjunction, noun proper masculine |
| אָחִ֖יו | brother his | Noun common masculine singular construct, suffix |
| נִמְלָֽטוּ׃ | they escaped | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They entered the interior of the house as if to get some wheat, and they stabbed him in the stomach. Then Rechab and his brother Baanah slipped away. |
| KJV | And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped. |
| ASV | And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him in the body: and Rechab and Baanah his brother escaped. |
| YLT | and thither they have come, unto the midst of the house, taking wheat, and they smite him unto the fifth [rib], and Rechab and Baanah his brother have escaped; |
| WEB | They came there into the middle of the house as though they would have fetched wheat, and they struck him in the body; and Rechab and Baanah his brother escaped. |
| BBE | And Rechab and his brother Baanah got in without being seen. |
Where they part company is in the interpretation of the escape — see How Translations Differ.
The sentence is structured around the actions of entering, stabbing, and escaping, with clear delineation of intent and outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵנָּה
verbבּוֹא
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 4:6
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 Assassination of Ish-boshethgenerated
2 Samuel 4:6 describes Rechab and Baanah's deceitful entry into Ish-bosheth's house, where they pretended to seek wheat but instead committed murder. This act of treachery was part of a larger narrative concerning the power struggles in Israel after Saul's death, as seen in the surrounding verses, particularly 2 Samuel 4:5 and 2 Samuel 4:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 2:23 | But Asahel refused to turn away; so Abner thrust the butt of his spear into his stomach, and it came out his back, and he fell dead on the spot. And every man paused when he came to the place where Asahel had fallen and died. |
| 2 | 2 Samuel 3:27 | When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel. |
| 3 | 2 Samuel 20:10 | Amasa was not on guard against the dagger in Joab’s hand, and Joab stabbed him in the stomach and spilled out his intestines on the ground. And Joab did not need to strike him again, for Amasa was dead. Then Joab and his brother Abishai pursued Sheba son of Bichri. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נִמְלָֽטוּ, nim.Lā.tugenerated
The verb נִמְלָטוּ (nimlāṭu) is a perfect form in the Niphal stem, indicating a completed action of escape. It conveys the idea of slipping away or being delivered from danger, which fits the context of Rechab and Baanah fleeing after their crime.
This verb is used in various contexts throughout the Old Testament, often relating to physical escape from peril. The parsing as third person common plural suggests that the subject of the action is a group, aligning with the actions of Rechab and Baanah.
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 finite verb בָּ֜אוּ (Ba'u), meaning 'they came,' governs the main clause, with several phrases describing their actions. The structure indicates a straightforward narrative flow, moving from their entry into the house to the act of violence and their subsequent escape.
The sentence is built around the actions of the subjects, with the focus on their deceitful entry and the resulting murder, emphasizing the suddenness and treachery of their plot.
Septuagint Backgroundgenerated
The Septuagint translates בָּ֜אוּ as ἰδοὺ, which introduces a sense of immediacy and presence. This choice suggests a more dramatic entrance than the Hebrew conveys.
The translation of נִמְלָֽטוּ is not directly matched in the Septuagint, indicating a potential interpretative gap in how the escape is portrayed.
In plain words — the whole versegenerated
2 Samuel 4:6 tells us that Rechab and his brother Baanah entered Ish-bosheth's house pretending to seek wheat, but they stabbed him in the stomach and then escaped. This act of betrayal plays a crucial role in the power struggles following King Saul's death.
Frequently Asked Questionsgenerated
They sought to gain favor with David by eliminating Ish-bosheth, who was seen as a rival.
This assassination marked a significant step in David's consolidation of power over Israel, as Ish-bosheth was a key opponent.
It highlights the treachery and violence that characterized the struggle for power during the transition from Saul's reign to David's.
Their actions serve as a cautionary tale about betrayal and the lengths individuals may go to in pursuit of power.
Reflection Questionsgenerated
- What motivations drive people to betray others in pursuit of power?
- How do we see similar themes of treachery and ambition in today's world?
- What lessons can we learn about loyalty and betrayal from this story?
- How does this narrative shape our understanding of leadership and its challenges?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they came thither into the midst of the house,.... They not only came unto it, but entered into it, and went into the inmost part of it; the guards being asleep also perhaps, or not on duty, so
Read John Gill on 2 Samuel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped. And they came thither into the midst of the house.
Read Robert Jamieson on 2 Samuel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInto the midst of the house, or, into the house; for the midst is not always taken exactly, and mathematically, but for any part within, as . As though they would have fetched wheat; which was laid up in public granaries in the king’ s house, and was fetched thence by the captains and commanders of the army for the pay of their soldiers, who in those ancient times were not paid in money, but in corn, as is well known. Upon this pretence they were admitted into the house, and so went from room to room, to the place where the king lay. Rechab and Baanah escaped; which was not difficult to do, when the king was left alone; either because he desired to compose himself to rest or sleep; or…
Read Matthew Poole on 2 Samuel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 4:6 And they came thither into the midst of the house, [as though] they would have fetched wheat; and they smote him under the fifth [rib]: and Rechab and Baanah his brother escaped.Ver. 6. As though they would have fetched wheat.] Either for their own pay, or for the use of their soldiers. And they smote him under the fifth rib.] Where there is no bone to hinder; but the belly is soft, and fit for a deadly wound. To the doing of this villainous act, some think they might be encouraged by Joab’ s impunity; so true is that political sentence, Bonis nocet qui malis parcit. And Rechab and Baanah his brother escaped.] But though for a time they had escaped, yet vengeance suffered them…
Read John Trapp on 2 Samuel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) As though they would have fetched wheat.—Literally, fetching wheat. The English version gives the sense, since the fetching wheat (probably for their soldiers) was a pretext to cover their purpose. The LXX. has here a curious addition: “And, behold, the portress of the house was cleansing wheat, and she slumbered and slept, and the brothers slipt through.” On “the fifth rib”= abdomen, see Note on 2 Samuel 2:23.
Read Charles John Ellicott on 2 Samuel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. As though they would have fetched wheat] The king's stores were probably near his own dwelling; and these men were accustomed to go thither for provisions for themselves, their cattle, and their men. This supposition which is natural, renders unnecessary all the emendations of Houbigant and others. As these men were accustomed to bring wheat from these stores, from which it appears there was an easy passage to the king's chamber, (especially if we consider this a summer-house, as it most probably was,) no man would suspect their present errand, as they were in the habit of going frequently to that place.
Read AdamClarke on 2 Samuel 4 →CambridgeThe Cambridge Bible for Schools and Colleges6. And they came, &c.] An explanation how it was possible for Rechab and Baanah to enter Ish-bosheth’s house unsuspected. They came, as they may have been accustomed to do, to procure wheat for their men from the king’s granary. The Heb. however may be otherwise rendered, “And hither [some MSS. read “and behold”] there came wheat-fetchers into the midst of the house:” men whose business it was to draw the rations of wheat from the granary. If this is the right rendering, the meaning is that the murderers obtained entrance to the house by going in their company. 2 Samuel 4:7 appears at first sight to be a somewhat awkward repetition of 2 Samuel 4:6. But it is a peculiar feature of Hebrew…
Read Cambridge on 2 Samuel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAs though they would have fetched wheat - This is a very obscure passage, and the double repetition in 2 Samuel 4:6-7 of the murder of the king and of the escape of the assassin, is hard to account for.
Read Albert Barnes on 2 Samuel 4 →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
They entered the interior of the house as if to get some wheat, and they stabbed him in the stomach. Then Rechab and his brother Baanah slipped away.
They came there into the middle of the house as though they would have fetched wheat, and they struck him in the body; and Rechab and Baanah his brother escaped.
They entered the interior of the house as if to get some wheat, and they stabbed him in the stomach. Then Rechab and his brother Baanah slipped away.
They entered the house under the pretense of getting wheat and mortally wounded him in the stomach. Then Recab and his brother Baanah escaped.
Tyndale line
And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped.
And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him in the body: and Rechab and Baanah his brother escaped.
And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him in the belly: and Rechab and Baanah his brother escaped.
And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib : and Rechab and Baanah his brother escaped.
And beholde, Rechab and Baanah his brother came into the middes of the house as they would haue wheate, and they smote him vnder the fift ryb, and fled.
Strictly literal
And they came thither into the midst of the house, [as though] they would fetch wheat; and they smote him in the belly; and Rechab and Baanah his brother escaped.
and thither they have come, unto the midst of the house, taking wheat, and they smite him unto the fifth [rib], and Rechab and Baanah his brother have escaped;
and they have come there, to the midst of the house, taking wheat, and they strike him to the fifth [rib], and Rechab and his brother Baanah have escaped;
And they came thither into the interior of the house, as buyers of wheat; and they smote him under the fifth rib: and Rechab and Ba'anah his brother escaped.
The woman guarding the door had fallen asleep while sifting wheat, and Recab and Baanah walked in quietly and passed her.
From the Latin
And they entered into the house secretly taking ears of corn, and Rechab and Baana his brother stabbed him in the groin, and fled away.
Simplified
The woman doorkeeper had been cleaning wheat, but she had grown tired and fallen asleep, so Rechab and Baanah were able to slip inside.
And Rechab and his brother Baanah got in without being seen.
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 states that the men entered the house to take wheat and then struck him in the stomach. The Septuagint, however, does not provide a complete text for this verse, which makes it difficult to directly compare the two. The lack of a full rendering in the Septuagint means we cannot determine if it agrees or differs with the Masoretic Text on this specific detail. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned in the provided witnesses, so we cannot comment on their readings in this instance.
וְ֠הֵנָּה בָּ֜אוּ עַד־ תּ֤וֹךְ הַבַּ֙יִת֙ לֹקְחֵ֣י חִטִּ֔ים וַיַּכֻּ֖הוּ אֶל־ הַחֹ֑מֶשׁ וְרֵכָ֛ב וּבַעֲנָ֥ה אָחִ֖יו נִמְלָֽטוּ׃
8 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 4:6
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.
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
HC/Pp3fp — Conjunction · pronounHC/Pp3fp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
חִטָּה (chittah) means wheat, referring to both the grain and the plant. It can also denote wheat flour. The Aramaic equivalent is חִנְטָה (chintah). The word's derivation is uncertain.
חִטָּה n.f. wheat
base
H2406 חִטָּה wheat
2406 chittah khit-taw'
of uncertain derivation; wheat, whether the grain or the
plant:--wheat(-en).
חִטָּה (chit.tah) — wheat.
1) wheat
1a) wheat (plant)
1b) wheat flour
Aramaic equivalent: chin.tah (חִנְטָה "wheat" H2591)
N-fp — Noun common · masculine plural absoluteHNcmpa
hwet
((1) chiTTah, the specific word for wheat (Ge 30:14; Ex 34:22, etc.), with puros (Judith 3:3; Sirach 39:26);
(2) bar, or bar (Jer 23:28; Joe 2:24; Am 5:11; 8:6); in other passages translated "grain" or "corn";
(3) sitos (Mt 3:12; 13:25,29,30; Lu 3:17; 16:7; 22:31, etc.) (for other words translated occasionally "wheat" in the King James Version see CORN; FOOD)): Wheat, usually the bearded variety, is cultivated all over Palestine, though less so than barley. The great plain of the Hauran is a vast expanse of…
Wheat
One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The “fat of the kidneys of wheat” (Deut. 32:14), and the “finest of the wheat” (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).
the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob’s sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh’s dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare , the T. spelta , and…
Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Ge 30:14 De 8:8 Jud 6:11 Mt 13:25 1Co 15:37. It is often intended where the word corn is used. See CORN.
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh’s dream, Ge 41:5-7. The "meat-offerings" of the Mosaic service, Le 2:1-16, were all made of wheaten flour.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3mp | Suff — Verb hiphil sequential imperfect third person masculine plural · suffixHc/Vhw3mp/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
חֹ֫מֶשׁ (chomesh) refers to the belly or abdomen, and is associated with the idea of being stout or obese. It specifically denotes the fifth ribs in some contexts. The entries consistently emphasize its meaning related to the abdomen without significant disagreement.
חֹ֫מֶשׁ n.m. belly
base
H2570 חֹ֫מֶשׁ
2570 chomesh kho'-mesh
from an unused root probably meaning, to be stout; the
abdomen (as obese):--fifth (rib).
חֹ֫מֶשׁ (cho.mesh) — belly.
belly, abdomen, fifth ribs
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
bel'-i: gachon = "the external abdomen" (Ge 3:14; Le 11:42). qobhah = "the abdominal cavity" (Nu 25:8 the American Standard Revised Version "body"). beTen = "the internal abdomen," "the womb" (1Ki 7:20; Job 15:2,35 the King James Version; Job 20:15,23; 40:16; Ps 17,14; Pr 13:25; 18:20; Jer 1:5; Eze 3:3); also figuratively "the internal regions," "the body of anything" (
Belly
The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The “belly of hell” signifies the grave or underworld (Jonah 2:2).
רֵכָב (Rekab) means "rider" and refers to a name associated with several individuals in the Old Testament, including a notable figure during the United Monarchy and the Divided Monarchy. The entries highlight Rechab's connections to Jehonadab and Malchijah, as well as the Rechabites, his descendants. The lexicons do not provide significant disagreement.
רֵכָב n.pr.m. (band of riders ?)
base
H7394 רֵכָב
7394 Rekab ray-kawb'
from 7392; rider; Rekab, the name of two Arabs and of two
Israelites:--Rechab.
see HEBREW for 07392
רֵכָב (re.khav) — Rechab.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
son of: Rimmon (H7417B);
brother of: Baanah (H1196)
§ Rechab = "rider"
1) father of Jehonadab in the time of king Jehu of the northern kingdom of Israel
2) father of Malchijah, a leader of the district of Beth Haccerem and repairer of the wall of Jerusalem in the time of Nehemiah
3) one of the 2 captains whom Ishbosheth took into his service and who conspired to murder him
Rechabites, of Rechab "rider"
adj pr
4) descendants of Rechab
רֵכָב (re.khav) — Rechab.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.10.15;
son of: Hammath (H2575B);
father of: Jonadab (H3082)
Also named: re.kha.vi (רֵכָבִי "Rechabite" H7397A)
§ Rechab = "rider"
1) father of Jehonadab in the time of king Jehu of the northern kingdom of Israel
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Rechab
Horseman, or chariot. (1.) One of Ishbosheth’s “captains of bands” or leaders of predatory troops (2 Sam. 4:2).
(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
(rider). One of the two "captains of bands" whom Ish-bosheth took into his service, and who conspired to murder him. (2 Samuel 4:2) (B.C. 1046.) The father of Malchiah, ruler of part of Beth-haccerem. (Nehemiah 3:14) (B.C. before 446.) The father or ancestor of Jehonadab. (2 Kings 10:15,33; 1 Chronicles 2:65; Jeremiah 35:6-19) (B.C.before 882.) It was from this Rechab that the tribe of the Rechabites derived their name. In (1 Chronicles 2:55) the house of Rechab is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites…
square; chariot with team of four horses
1. Son of Rimmon
Murders Ish-bosheth, son of Saul; put to death by David 2Sa 4:5-12
2. Father of Jehonadab 2Ki 10:15,23; 1Ch 2:55; Jer 35:6,8,16,19
Ancestor of the Rechabites Jer 35
3. Father of Malchiah Ne 3:14
בַּעֲנָה (Ba`anah) refers to a name associated with several individuals in the Old Testament, primarily a Benjamite involved in the murder of Ish-bosheth, as well as a Netophathite and a leader among returning exiles. The name is derived from a root meaning 'in affliction.' The entries consistently highlight his connections to significant events during the United Monarchy and the return from exile.
בַּעֲנָה n.pr.m. (?id. [b.ci.az])
a Benjamite, one of the murderers of Ishbosheth
father of one of David’s heroes
head of family of returning exiles
a chief of the people
base
H1196 בַּעֲנָה
1196 Ba`anah bah-an-aw'
from a derivative of 6031 with prepositional prefix; in
affliction:--Baanah, the name of four Israelites:--Baanah.
see HEBREW for 06031
בַּעֲנָה (ba.a.nah) — Baanah.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
son of: Rimmon (H7417B);
brother of: Rechab (H7394)
§ Baana or Baanah = "in affliction"
1) a Benjamite, son Rimmon, who with his brother Rechab murdered Ish-bosheth. For this, killed by David, mutilated bodies hung up over the pool at Hebron
2) a Netophathite, father of Heleb or Heled, one of David's mighty warriors
3) the head of a family of exiles returning with Zerubbabel
4) a chief of the people
בַּעֲנָה (ba.a.nah) — Baanah.
A man living at the time of United Monarchy, first mentioned at 2Sa.23.29;
father of: Heleb (H2460)
§ Baana or Baanah = "in affliction"
1) a Benjamite, son Rimmon, who with his brother Rechab murdered Ish-bosheth. For this, killed by David, mutilated bodies hung up over the pool at Hebron
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Baanah
Son of affliction. (1.) One of the two sons of Rimmon the Beerothite, a captain in Saul’s army. He and his brother Rechab assassinated Ishbosheth (2 Sam. 4:2), and were on this account slain by David, and their mutilated bodies suspended over the pool at Hebron (5, 6, 12).
(2.) The father of Heled, who was one of David’s thirty heroes (2 Sam. 23:29; 1 Chr. 11:30).
Son of Rimmon, a Benjamite, who with his brother Rechab murdered Ishbosheth For this they were killed by David; and their mutilated bodies hung up over the pool at Hebron. (2 Samuel 4:2,5,6,9) (B.C. 1046.) A Netophathite, father of Heleb or Heled, one of David’s mighty men. (2 Samuel 23:29; 1 Chronicles 11:30) (B.C. before 1066.) Accurately Baana, son of Hushai, Solomon’s commissariat officer in Asher. (1 Kings 4:16) (B.C. 1012.) Aman who accompanied Zerubbabel on his return from the captivity. (Ezra 2:2; Nehemiah 7:7) Possibly the same person is intended in (
in the answer; in affliction
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
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp