2 Samuel 8:11 — Word Study
WLCגַּם־ אֹתָ֕ם הִקְדִּ֛ישׁ הַמֶּ֥לֶךְ דָּוִ֖ד לַֽיהוָ֑ה עִם־ הַכֶּ֤סֶף וְהַזָּהָב֙ אֲשֶׁ֣ר הִקְדִּ֔ישׁ מִכָּל־ הַגּוֹיִ֖ם אֲשֶׁ֥ר כִּבֵּֽשׁ׃
BSAandgam Kingmelek [the ruler, monarch] DavidDâvid dedicatedqâdash■ [to consecrate, set apart as holy] theseʼêth to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] along withʻim the silverkeçeph [money, wealth] and goldzâhâb [a valuable metal, brilliance] he had dedicatedqâdash■ [consecrated, made holy] from allkôl [every, the whole] the nationsgôwy [Gentiles, non-Hebrews] he had subduedkâbash■ [conquered, forced into submission]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| אֹתָ֕ם | the object marker them | Particle, suffix |
| הִקְדִּ֛ישׁ | he consecrated | Verb, Hiphil, perfect third person masculine singular |
| הַמֶּ֥לֶךְ | the king | Particle, noun common masculine singular absolute |
| דָּוִ֖ד | David | Noun proper masculine |
| לַֽיהוָ֑ה | to Yahweh | Preposition, noun proper |
| עִם־ | with | Preposition |
| הַכֶּ֤סֶף | the silver | Particle, noun common masculine singular absolute |
| וְהַזָּהָב֙ | and the gold | Conjunction, particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| הִקְדִּ֔ישׁ | he had consecrated | Verb, Hiphil, perfect third person masculine singular |
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| הַגּוֹיִ֖ם | the nations | Particle, noun common masculine plural absolute |
| אֲשֶׁ֥ר | which | Particle |
| כִּבֵּֽשׁ׃ | he had subdued | Verb, Piel, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and King David dedicated these to the LORD, along with the silver and gold he had dedicated from all the nations he had subdued— |
| KJV | Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued; |
| ASV | these also did king David dedicate unto Jehovah, with the silver and gold that he dedicated of all the nations which he subdued; |
| YLT | also them did king David sanctify to Jehovah, with the silver and the gold which he sanctified of all the nations which he subdued: |
| WEB | King David also dedicated these to Yahweh, with the silver and gold that he dedicated of all the nations which he subdued— |
| BBE | These King David made holy to the Lord, together with the silver and gold which he had taken from the nations he had overcome — |
Where they part company is in style and phrasing, but all translations agree on the act of dedication.
The sentence is structured around the main action of dedication, with additional phrases providing context about the offerings and their origins.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָדַשׁ
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 8:11
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 Victories and Offeringsgenerated
2 Samuel 8:11 describes how King David, after defeating various nations, dedicated the spoils of war, including silver and gold, to the LORD. This act signifies his acknowledgment of God's sovereignty and his desire to honor God with the wealth gained from his victories. The context highlights David's role as a military leader and his commitment to worship through offerings, as seen in similar passages like 1 Chronicles 18:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 7:51 | So all the work that King Solomon had performed for the house of the LORD was completed. Then Solomon brought in the items his father David had dedicated—the silver, the gold, and the furnishings—and he placed them in the treasuries of the house of the LORD. |
| 2 | 1 Chronicles 18:11 | and King David dedicated these to the LORD, along with the silver and gold he had carried off from all these nations—from Edom and Moab, and from the Ammonites, Philistines, and Amalekites. |
| 3 | 1 Chronicles 22:14–16 | Now behold, I have taken great pains to provide for the house of the LORD—100,000 talents of gold, 1,000,000 talents of silver, and bronze and iron too great to be weighed. I have also provided timber and stone, and you may add to them. |
| 4 | 1 Chronicles 26:26–28 | This Shelomith and his brothers were in charge of all the treasuries for the things dedicated by King David, by the heads of families who were the commanders of thousands and of hundreds, and by the army commanders. |
| 5 | 1 Chronicles 29:2 | Now with all my ability I have made provision for the house of my God—gold for the gold articles, silver for the silver, bronze for the bronze, iron for the iron, and wood for the wood, as well as onyx for the settings, turquoise, stones of various colors, all kinds of precious stones, and slabs of marble—all in abundance. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הִקְדִּ֛ישׁ, hik.Dishgenerated
The verb הִקְדִּישׁ (hik.Dish) is in the Hiphil stem, indicating a causative action, meaning 'he consecrated' or 'set apart as holy.' This implies that David actively made these offerings sacred, dedicating them to God.
This word is often used in the context of religious rituals, emphasizing the importance of making something holy for divine purposes. In this verse, it reflects David's intention to honor God with the treasures acquired from the nations he subdued.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term dedicated to translate הִקְדִּישׁ.
Sentence Structuregenerated
The main verb of the verse is הִקְדִּישׁ, he consecrated, which governs the entire sentence. The structure includes several noun phrases and prepositional phrases that provide detail about what was dedicated and from where the items came.
The word order emphasizes the action of dedication first, followed by the specifics of the offerings and their origins, illustrating the importance of the act itself.
Septuagint Backgroundgenerated
The Septuagint translates הִקְדִּישׁ as ἡγίασεν (hēgiasen), which also means 'he consecrated.' This choice aligns closely with the Hebrew meaning, indicating a consistent understanding of the act of dedicating offerings to God.
The use of ἡγίασεν in the Septuagint reinforces the sacred nature of the offerings, highlighting the continuity of this practice in both Hebrew and Greek traditions.
In plain words — the whole versegenerated
2 Samuel 8:11 shows that King David dedicated the silver and gold he received from the nations he conquered to the LORD. This act of dedication signifies his acknowledgment of God's role in his victories and his desire to honor God with the spoils of war.
Frequently Asked Questionsgenerated
David's dedication of the items signifies his recognition of God's sovereignty and his intention to honor God with the wealth gained from his victories.
Dedicating spoils is important as it reflects a leader's commitment to God and acknowledges that all victories and wealth ultimately belong to Him.
David dedicated silver and gold, which were valuable resources and often used in worship and offerings to God.
This act illustrates David's dual role as a military leader and a servant of God, emphasizing that his victories were not only for personal gain but also for the glory of God.
Reflection Questionsgenerated
- How can I recognize and dedicate the blessings in my life to God?
- In what ways can I honor God with the resources I have, just like David did?
- What does it mean to me to set apart something as holy in my own life?
- How can I acknowledge God's sovereignty in my achievements and successes?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich also King David did dedicate unto the Lord,.... He devoted it to sacred uses, particularly to the building of the house of the Lord, as he also had the gold and the brass he took from
Read John Gill on 2 Samuel 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued; Which also king David did dedicate unto the Lord.
Read Robert Jamieson on 2 Samuel 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto the Lord; to the building of God’ s temple. So he showed his affection to God and his house, in preparing for it when he was not permitted to build it.
Read Matthew Poole on 2 Samuel 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 8:11 Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued;Ver. 11. Which also king David did dedicate unto the Lord.] For the building and beautifying of his temple. So did Christ, when he went forth conquering and to conquer, make use of the spoils he took from the world for the good of his Church, and for the building up of that spiritual temple; - the precious arts, for instance, which, as in the first plantation of the gospel in Europe, he shipped before into Greece, as his munition, meaning to send his soldiers soon after. So in the reviving of the gospel by the late happy reformation, there was sent…
Read John Trapp on 2 Samuel 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Which also.—The dedication of the gifts of Toi is especially mentioned, because these were not, like those of 2 Samuel 8:7; 2 Samuel 8:11-12, the spoils of conquered nations. David, forbidden himself to build the temple, makes every provision possible for its erection.
Read Charles John Ellicott on 2 Samuel 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleMetheg-ammah — Margin, the bridle of Ammah; literally, the bridle of the mother. It is not a proper name, but a figurative expression for the capital city of a province — the government of the mother city. So Gesenius and Furst.
Read Daniel Denison Whedon on 2 Samuel 8 →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 King David dedicated these to the LORD, along with the silver and gold he had dedicated from all the nations he had subdued—
King David also dedicated these to Yahweh, with the silver and gold that he dedicated of all the nations which he subdued—
and King David dedicated these to the LORD, along with the silver and gold he had dedicated from all the nations he had subdued—
King David dedicated these things to the Lord, along with the dedicated silver and gold that he had taken from all the nations that he had subdued,
Tyndale line
Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued;
these also did king David dedicate unto Jehovah, with the silver and gold that he dedicated of all the nations which he subdued;
These also did king David dedicate unto the LORD, with the silver and gold that he dedicated of all the nations which he subdued;
Which also king David dedicated to the LORD, with the silver and gold that he had dedicated of all nations which he subdued;
And King Dauid did dedicate them vnto the Lord with the siluer and golde that he had dedicate of all the nations, which he had subdued:
Strictly literal
Them also king David dedicated to Jehovah, with the silver and the gold that he had dedicated of all the nations that he had subdued:
also them did king David sanctify to Jehovah, with the silver and the gold which he sanctified of all the nations which he subdued:
also King David sanctified them to YHWH, with the silver and the gold which he sanctified of all the nations which he subdued:
These also did king David sanctify unto the Lord, with the silver and gold that he had sanctified from all the nations which he subdued;
King David set aside these objects to Yahweh, together with the silver and gold from all the nations that he conquered—
From the Latin
And king David dedicated them to the Lord, together with the silver and gold that he had dedicated of all the nations, which he had subdued:
Simplified
King David dedicated these gifts to the Lord, along with the silver and gold he had taken from all the nations he had subdued:
These King David made holy to the Lord, together with the silver and gold which he had taken from the nations he had overcome —
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 agree on the wording of this verse, with a complete match of all 15 words. This indicates a strong textual consistency between these two ancient witnesses.
גַּם־ אֹתָ֕ם הִקְדִּ֛ישׁ הַמֶּ֥לֶךְ דָּוִ֖ד לַֽיהוָ֑ה עִם־ הַכֶּ֤סֶף וְהַזָּהָב֙ אֲשֶׁ֣ר הִקְדִּ֔ישׁ מִכָּל־ הַגּוֹיִ֖ם אֲשֶׁ֥ר כִּבֵּֽשׁ׃
15 of the 15 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 8:11
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
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)
Prep | N-proper — Preposition · noun properHR/Npt
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
כָּבַשׁ (kabash) is a Hebrew verb meaning to subdue or bring into bondage. It encompasses a range of actions including conquering, dominating, and forcing others into subjection. The verb appears in various forms, indicating different nuances of subjugation, such as being subdued or actively subduing. The entries do not present any significant disagreements.
[כָּבַשׁ] vb. subdue, bring into bondage
Qal
bring into bondage
(late) subdue, force, a woman
subdue, dominate, the earth
Niph. pass.
Pi. (of conquest)
Hiph. bring into bondage
base
H3533 כָּבַשׁ subdue, bring into bondage
3533 kabash kaw-bash'
a primitive root; to tread down; hence, negatively, to
disregard; positively, to conquer, subjugate, violate:--bring
into bondage, force, keep under, subdue, bring into
subjection.
כָּבַשׁ (ka.vash) — to subdue.
1) to subject, subdue, force, keep under, bring into bondage
1a) (Qal)
1a1) to bring into bondage, make subservient
1a2) to subdue, force, violate
1a3) to subdue, dominate, tread down
1b) (Niphal) to be subdued
1c) (Piel) to subdue
1d) (Hiphil) to bring into bondage
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms