Judges 14:20 — Word Study
WLCוַתְּהִ֖י אֵ֣שֶׁת שִׁמְשׁ֑וֹן לְמֵ֣רֵעֵ֔הוּ אֲשֶׁ֥ר רֵעָ֖ה לֽוֹ׃
BSAand hisShimshôwn wifeʼishshâh [the woman, female companion] was givenhâyâh▸ [transferred, allotted] to one of the men whoʼăsher [companions, friends] had accompaniedrâʻâh■ [walked with, attended]
| Greek | English | Parsing |
|---|---|---|
| וַתְּהִ֖י | and she belonged | Verb, Qal, sequential imperfect third person feminine singular |
| אֵ֣שֶׁת | [the] wife of | Noun common, feminine singular construct |
| שִׁמְשׁ֑וֹן | Samson | Noun proper masculine |
| לְמֵ֣רֵעֵ֔הוּ | to companion his | Preposition, noun common masculine singular construct, suffix |
| אֲשֶׁ֥ר | who | Particle |
| רֵעָ֖ה | he was a special friend | Verb, Piel, perfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and his wife was given to one of the men who had accompanied him. |
| KJV | But Samson’s wife was given to his companion, whom he had used as his friend. |
| ASV | But Samson’s wife was given to his companion, whom he had used as his friend. |
| YLT | and Samson's wife becometh his companion's, who [is] his friend. |
| WEB | But Samson’s wife was given to his companion, who had been his friend. |
| BBE | But Samson's wife was given to the friend who had been his best man. |
Where they part company is אֵ֣שֶׁת — see How Translations Differ.
The sentence is straightforward, with a main clause followed by descriptive phrases that clarify the relationships and actions involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Judges 14:20
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 Story of Samsongenerated
Judges 14:20 describes a significant moment in the life of Samson, where after a tumultuous event involving a riddle, his wife is given to another man. This reflects the broader themes of betrayal and conflict in Samson's narrative, as he struggles with personal relationships amidst his role as a judge of Israel. The preceding verses illustrate the escalating tensions that lead to this outcome, emphasizing the consequences of his actions and the actions of those around him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 15:2 | “I was sure that you thoroughly hated her,” said her father, “so I gave her to one of the men who accompanied you. Is not her younger sister more beautiful than she? Please take her instead.” |
| 2 | Psalm 55:12–13 | For it is not an enemy who insults me; that I could endure. It is not a foe who rises against me; from him I could hide. |
| 3 | Jeremiah 9:5 | Each one betrays his friend; no one tells the truth. They have taught their tongues to lie; they wear themselves out committing iniquity. |
| 4 | Micah 7:5 | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
| 5 | Matthew 26:49–50 | Going directly to Jesus, he said, “Greetings, Rabbi!” and kissed Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֵ֣שֶׁת, 'E.shetgenerated
The word אִשָּׁה (ishshah) is a feminine noun meaning 'woman' or 'wife.' It indicates a female person and can refer specifically to a wife in relation to a husband. In this context, it highlights Samson's marital relationship and the betrayal he faces.
The parsing as a feminine singular construct shows that it is closely tied to Samson, emphasizing the personal nature of the relationship. This word appears frequently in the Old Testament, often in contexts that explore themes of love, loyalty, and familial bonds.
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 וַתְּהִ֖י, and she belonged, governs the main clause, with a noun phrase as the subject and a prepositional phrase indicating to whom she was given. The structure follows a straightforward narrative style, typical of Hebrew prose, where the subject and action are clearly stated.
The phrase לְמֵ֣רֵעֵ֔הוּ indicates the recipient of the action, emphasizing the personal connection between Samson and the man who received his wife, thus highlighting themes of companionship and betrayal.
Septuagint Backgroundgenerated
The Septuagint translates אֵשֶׁת as γυνὴ, which also means 'woman' or 'wife.' This choice aligns closely with the Hebrew meaning and reflects the continuity of understanding the relationship dynamics present in the text.
The Greek word ἐγένετο for וַתְּהִ֖י indicates a similar sense of coming into being or existence, reinforcing the narrative's focus on the state of Samson's marriage.
In plain words — the whole versegenerated
Judges 14:20 tells us that Samson's wife was given to one of the men who had accompanied him. This moment highlights the betrayal Samson experiences as his marital relationship is abruptly severed, reflecting the conflict and turmoil in his life as a judge of Israel.
Frequently Asked Questionsgenerated
This signifies a betrayal and loss for Samson, illustrating the complexities of his relationships and the consequences of the events surrounding the riddle.
It underscores the themes of conflict, betrayal, and the challenges Samson faced in his role as a judge, as well as the personal struggles that accompanied his leadership.
The verse highlights the importance of loyalty and trust in relationships, as well as the pain that can arise from betrayal.
Their relationship serves as a focal point in Samson's story, illustrating the personal stakes involved in his life as a judge and the impact of his choices on those he loves.
Reflection Questionsgenerated
- How do I respond to feelings of betrayal in my own relationships?
- What can I learn from Samson's experiences about trust and companionship?
- In what ways can I ensure that I nurture loyalty in my friendships?
- How does the story of Samson challenge my understanding of personal sacrifice and relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 14:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut Samson's wife was given to his companion,.... By her father, and with her consent, both being affronted and provoked by Samson leaving her, who judged her not only to be injured, but hereby
Read John Gill on Judges 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut Samson's wife was given to his companion, whom he had used as his friend.
Read Robert Jamieson on Judges 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSamson’ s wife was given, by her father, to the chief of the bridemen, to whom he had showed most respect and kindness.
Read Matthew Poole on Judges 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 14:20 But Samson’ s wife was [given] to his companion, whom he had used as his friend. Ver. 20. But Samson’ s wife was given to his companion.] To his Paranymph the first and chief brideman, his bosom friend, who haply had ploughed with this wanton heifer before. Wrongs done by a friend are more unsufferable. "It was thou, my friend," saith David. Pronubus, Nυμφαγωγος.
Read John Trapp on Judges 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) To his companion, whom he had used as his friend—i.e., to the chief of the paranyraphs (the bride-conductor, LXX.); “the friend of the bride-groom” (John 3:29). Hence, even if the suspicion as to the meaning of Samson’s words in Judges 14:18 be unfounded, it is clear that there was treachery and secret hostility at work. Bunsen renders the phrase, “to his companion, whose friend (amica) she was.”
Read Charles John Ellicott on Judges 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. But Samson's wife was given to his companion] This was the same kind of person who is called the friend of the bridegroom, John 3:29. And it is very likely that she loved this person better than she loved her husband, and went to him as soon as Samson had gone to his father's house at Zorah. She might, however, have thought herself abandoned by him, and therefore took another; this appears to have been the persuasion of her father, Judges 15:2. But her betraying his secret and his interests to his enemies was a full proof he was not very dear to her; though, to persuade him to the contrary, she shed many crocodile tears; see Judges 14:16. He could not keep his own secret, and he…
Read AdamClarke on Judges 14 →
CambridgeThe Cambridge Bible for Schools and Colleges20. After this violent rupture, and to make up for the disgrace inflicted upon the bride, she was given to his groomsman who had acted as his groom; cf. Judges 15:2; Judges 15:6, St John 3:29. LXX. cod. A renders by the technical word νυμφαγωγός, the leader of the bride.
Read Cambridge on Judges 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleHis companion - Perhaps one of those mentioned in Judges 14:11. The transaction denotes loose notions of the sanctity of marriage among the Philistines.
Read Albert Barnes on Judges 14 →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 his wife was given to one of the men who had accompanied him.
But Samson’s wife was given to his companion, who had been his friend.
and his wife was given to one of the men who had accompanied him.
Samson’s bride was then given to his best man.
Tyndale line
But Samson’s wife was given to his companion, whom he had used as his friend.
But Samson’s wife was given to his companion, whom he had used as his friend.
But Samson’s wife was given to his companion, whom he had used as his friend.
But Samson's wife was given to his companion, whom he had used as his friend.
Then Samsons wife was giuen to his companion, whom he had vsed as his friend.
Strictly literal
And Samson's wife was [given] to his companion, whom he had made his friend.
and Samson's wife becometh his companion's, who [is] his friend.
and Samson’s wife becomes his companion’s, who had attended to him.
And Samson's wife was given to his companion who had been given him as his associate.
Samson's wife was given to his best friend.
From the Latin
But his wife took one of his friends and bridal companions for her husband.
Simplified
Samson's wife was given to his best man who had accompanied him at the wedding.
But Samson's wife was given to the friend who had been his best man.
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, "and his wife was given to one of the men who had accompanied him," while the Septuagint closely matches this wording, indicating agreement on the core message. However, the Septuagint's word order and articles differ from the Masoretic Text, reflecting its own syntactical structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the reading found in the Masoretic Text.
וַתְּהִ֖י אֵ֣שֶׁת שִׁמְשׁ֑וֹן לְמֵ֣רֵעֵ֔הוּ אֲשֶׁ֥ר רֵעָ֖ה לֽוֹ׃
6 of the 7 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 Judges 14:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
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…
שִׁמְשׁוֹן (Shimshown) refers to Samson, a significant figure in the Old Testament known as a judge of Israel. The name is derived from the Hebrew word for sunlight, suggesting a meaning of 'like the sun.' Samson, a Danite and Nazarite, is first mentioned in Judges 13:24 and is noted for his strength and tumultuous life.
שִׁמְשׁוֹן 38 n.pr.m. Samson
base
H8123 שִׁמְשׁוֹן
8123 Shimshown shim-shone'
from 8121; sunlight; Shimshon, an Israelite:--Samson.
see HEBREW for 08121
שִׁמְשׁוֹן (shim.shon) — Samson.
A Judge living before Israel's Monarchy, first mentioned at Jdg.13.24;
son of: Manoah (H4495); married to Delilah (H1807)
Also named: Sampsōn (Σαμψών "Samson" G4546)
§ Samson = "like the sun"
a Danite, son of Manoah, a Nazarite for life, and a judge of Israel for 20 years
N-proper — Noun proper masculineHNpm
sam'-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Da (Jud 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jud 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New…
Samson
Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a “Nazarite unto God” from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given “to his companion” (
(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The…
The son of Manoah, of the tribe of Dan, a deliverer and judge of the southern tribes of the Hebrews for twenty years, Jud 13:1; 16:31. His birth was miraculously foretold; he was a Nazarite from infancy and the strongest of men; and was equally celebrated for his fearless and wonderful exploits, for his moral infirmities, and for his tragical end. His exploits were not wrought without special divine aid; "the Spirit of God came mightily upon him," Jud 13:25 14:6,19 15:14 16:20,28. The providence of God was signally displayed in overruling for good the hasty passions of Samson, the cowardice of his friends, and the malice of his enemies. The sins of Samson brought him in great disgrace and misery; but grace and faith triumphed in the end,
מֵרֵעַ (me.re.a) refers to a friend or companion, emphasizing companionship. It is derived from the root word for companionship, indicating a close relationship. The entries consistently highlight its meaning as a friend or companion without significant disagreement.
[מֵרֵעַ] n.m. friend, companion
base
H4828 מֵרֵעַ friend, companion
4828 merea` may-ray'-ah
from 7462 in the sense of companionship; a
friend:--companion, friend.
see HEBREW for 07462
מֵרֵעַ (me.re.a) — companion.
companion, friend, confidential friend
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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
Rel — ParticleHTr
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
Abraham is signally honored in being called "the friend of God," Isa 41:8 Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13 22:12.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
