Judges 16:10 — Word Study
WLCוַתֹּ֤אמֶר דְּלִילָה֙ אֶל־ שִׁמְשׁ֔וֹן הִנֵּה֙ הֵתַ֣לְתָּ בִּ֔י וַתְּדַבֵּ֥ר אֵלַ֖י כְּזָבִ֑ים עַתָּה֙ הַגִּֽידָה־ נָּ֣א לִ֔י בַּמֶּ֖ה תֵּאָסֵֽר׃
BSAThen DelilahDᵉlîylâh [the Philistine woman] saidʼâmar▸ toʼêl SamsonShimshôwn You have mockedhâthal■ [deceived] and lied to medâbar▸ [spoken falsely, told lies] Nowʻattâh [at this time] pleasenâʼ tellnâgad howmâh you can be tied upʼâçar▸ [bound, secured, with what you might be bound]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֤אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| דְּלִילָה֙ | Delilah | Noun proper feminine |
| אֶל־ | to | Preposition |
| שִׁמְשׁ֔וֹן | Samson | Noun proper masculine |
| הִנֵּה֙ | here! | Particle |
| הֵתַ֣לְתָּ | you have deceived | Verb, Hiphil, perfect second person masculine singular |
| בִּ֔י | me | Preposition, suffix |
| וַתְּדַבֵּ֥ר | and you have spoken | Verb, Piel, sequential imperfect second person masculine singular |
| אֵלַ֖י | to me | Preposition, suffix |
| כְּזָבִ֑ים | lies | Noun common, masculine plural absolute |
| עַתָּה֙ | now | Adverb |
| הַגִּֽידָה־ | tell ! | Verb hiphil imperative second person masculine singular, suffix |
| נָּ֣א | please | Particle |
| לִ֔י | to me | Preposition, suffix |
| בַּמֶּ֖ה | how? | Preposition, pronoun |
| תֵּאָסֵֽר׃ | will you be bound | Verb, Niphal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Delilah said to Samson, “You have mocked me and lied to me! Now please tell me how you can be tied up.” |
| KJV | And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. |
| ASV | And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. |
| YLT | And Delilah saith unto Samson, 'Lo, thou hast played upon me, and speakest unto me lies; now, declare, I pray thee, to me, wherewith thou art bound.' |
| WEB | Delilah said to Samson, “Behold, you have mocked me, and told me lies. Now please tell me how you might be bound.” |
| BBE | Then Delilah said to Samson, See, you have been making sport of me with false words; now, say truly how may you be put in bands? |
Translations agree on the essential meaning of Delilah's accusation and request.
The sentence consists of a main clause followed by two subordinate clauses that express Delilah's accusations and her request for information.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectדְּלִילָה
verbאָמַר
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 16:10
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 Betrayal of Samsongenerated
Judges 16:10 records a moment of confrontation where Delilah accuses Samson of mocking her and lying. This passage illustrates the tension in their relationship as Delilah seeks to uncover the secret of Samson's strength, leading to his eventual betrayal. This scene is part of a larger narrative that explores themes of deception and betrayal, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 16:7–13 | Samson told her, “If they tie me up with seven fresh bowstrings that have not been dried, I will become as weak as any other man.” |
| 2 | Proverbs 23:7–8 | for he is keeping track, inwardly counting the cost. “Eat and drink,” he says to you, but his heart is not with you. |
| 3 | Proverbs 24:28 | Do not testify against your neighbor without cause, and do not deceive with your lips. |
| 4 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
| 5 | Luke 22:48 | But Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֵתַ֣לְתָּ, he.Tal.tagenerated
The verb הָתַל (hathal) means to deceive or mock, indicating a sense of betrayal. In this context, Delilah uses it to express her feelings of being tricked by Samson, highlighting the emotional stakes of their interaction.
This verb is in the Hiphil form, which often denotes causative action. Here, it suggests that Samson's actions have caused Delilah to feel mocked, emphasizing the relational dynamics at play.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which captures the essence of Delilah's accusation.
Sentence Structuregenerated
The main verb is תֹּ֤אמֶר, she said, which governs the entire sentence. It is followed by a direct address to Samson, and then by two clauses detailing Delilah's accusations and her plea for information.
The structure emphasizes Delilah's direct confrontation with Samson, showcasing her emotional state and the tension in their dialogue.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הֵתַ֣לְתָּ is rendered as ἐπλάνησάς, which carries the meaning of having deceived. This choice indicates a focus on the act of deception rather than the emotional aspect of mocking, suggesting a slight shift in emphasis from the Hebrew text.
In plain words — the whole versegenerated
Judges 16:10 shows Delilah accusing Samson of mocking and lying to her. She asks him to reveal how he can be tied up. This moment highlights the tension in their relationship and sets the stage for the betrayal that follows.
Frequently Asked Questionsgenerated
Delilah feels deceived by Samson's previous answers and is expressing her frustration at being misled about the secret of his strength.
Delilah is seeking to uncover Samson's secret to his strength, which she intends to use against him.
The word highlights the emotional betrayal Delilah feels, as she perceives that Samson has not been truthful with her.
This verse is pivotal as it sets the stage for Samson's eventual downfall, illustrating the themes of betrayal and the consequences of deception.
Reflection Questionsgenerated
- How do feelings of betrayal affect relationships in my life?
- What can I learn from Delilah's approach to seeking the truth?
- In what ways do I communicate openly and honestly with others?
- How can I guard against deception in my own life?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Ambrose of Milan, reflect on this passage, discussing themes of deception and the spiritual implications of Samson's story.
This having failed, Delilah, as if she had been mocked began with complaints to renew her arts and to require a pledge of his love.Early Church Fathers on Judges 16 →
He was faced with a third battle: he had lost everything he had, that is, his inheritance with his sons; his flesh was enduring wounds; he remained to conquer the temptations of words. No ordinary battle.Early Church Fathers on Judges 16 →
Is that, then, Samson who broke ropes twisted with thongs, and new cords like weak threads? Is that Samson who did not feel the bonds of his hair fastened to the beam, so long as he had the grace of the Spirit? He, I say,Early Church Fathers on Judges 16 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Judges 16:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Delilah said unto Samson,.... Not on the same day, but some time after, as Kimchi observes, when an opportunity offered, and he was in like circumstances as before; for had she immediately
Read John Gill on Judges 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. And Delilah said.
Read Robert Jamieson on Judges 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 16:10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.Ver. 10. And told me lies.] Delilah may give Samson the lie: she may say anything, do anything to him: as Omphale or Jole might clap Hercules on the cheeks, or beat him about the head with her slipper: whereas, if another had done half so much, it would not have been borne with more patience than Robert Earl of Essex took a cuff on the ear from Queen Elizabeth. He laid his hand upon his sword, saith Mr Camden, and swore a great oath that he neither could nor would swallow so great an indignity, nor would he have borne it at King Henry VIII’ s…
Read John Trapp on Judges 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Now tell me, I pray thee.—Delilah would, of course, tell Samson that the scene had been merely playful jest, and that she had said “Philistines upon thee, Samson!” only to be delighted with one fresh exhibition of his great strength, if he really had not revealed the secret. She would represent her desire to know as due only to loving curiosity.
Read Charles John Ellicott on Judges 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Told me lies — This charge would have little effect coming on one from the lips of a harlot. My moral character, Samson might have said, will compare well with yours.
Read Daniel Denison Whedon on Judges 16 →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
Then Delilah said to Samson, “You have mocked me and lied to me! Now please tell me how you can be tied up.”
Delilah said to Samson, “Behold, you have mocked me, and told me lies. Now please tell me how you might be bound.”
Then Delilah said to Samson, “You have mocked me and lied to me! Now please tell me how you can be tied up.”
Delilah said to Samson, “Look, you deceived me and told me lies! Now tell me how you can be subdued.”
Tyndale line
And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.
And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.
And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.
And Delilah said to Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, with what thou mayest be bound.
After Delilah saide vnto Samson, See, thou hast mocked mee and tolde mee lies. I pray thee nowe, tell me wherewith thou mightest be bound.
Strictly literal
And Delilah said to Samson, Behold, thou hast mocked me and told me lies. Now tell me, I pray thee, with what thou mightest be bound.
And Delilah saith unto Samson, 'Lo, thou hast played upon me, and speakest unto me lies; now, declare, I pray thee, to me, wherewith thou art bound.'
And Delilah says to Samson, “Behold, you have played on me, and speak lies to me; now, please declare to me with what you are bound.”
And Delilah said unto Samson, Behold, thou hast deceived me, and told me lies; now do tell me, I pray thee, wherewith thou canst be bound.
Then Delilah said to Samson, “This is how you have deceived me and told me lies. Please, tell me how you can be overpowered.”
From the Latin
And Dalila said to him: Behold thou hast mocked me, and hast told me a false thing: but now at least tell me wherewith thou mayest be bound.
Simplified
Later Delilah said to Samson, “You've made me look stupid, telling me these lies! So now please tell me what can be used to tie you up.”
Then Delilah said to Samson, See, you have been making sport of me with false words; now, say truly how may you be put in bands?
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 largely agree in their wording, with 15 of the 16 words matching. This close correspondence indicates a consistent transmission of the text, although the Septuagint's word order may differ.
וַתֹּ֤אמֶר דְּלִילָה֙ אֶל־ שִׁמְשׁ֔וֹן הִנֵּה֙ הֵתַ֣לְתָּ בִּ֔י וַתְּדַבֵּ֥ר אֵלַ֖י כְּזָבִ֑ים עַתָּה֙ הַגִּֽידָה־ נָּ֣א לִ֔י בַּמֶּ֖ה תֵּאָסֵֽר׃
15 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 16:10
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
דְּלִילָה (Dliylah) refers to Delilah, a Philistine woman known for her relationship with Samson. The name is derived from a root meaning 'languishing' or 'feeble.' Delilah is primarily noted for betraying Samson by revealing the secret of his strength, leading to his capture by the Philistines, as mentioned in Judges 16:4.
דְּלִילָה n.pr.f. Delila, a Philistine woman, mistress of Samson
base
H1807 דְּלִילָה, דִּלִילָה
1807 Dliylah del-ee-law'
from 1809; languishing:--Delilah, a Philistine
woman:--Delilah.
see HEBREW for 01809
דְּלִילָה (de.li.lah) — Delilah.
A woman living before Israel's Monarchy, first mentioned at Jdg.16.4; married to Samson (H8123)
§ Delilah = "feeble"
the Philistine mistress of Samson who betrayed the secret of his great strength, and by cutting his hair, enfeebled him and delivered him to the Philistines
N-proper — Noun proper feminineHNpf
de-li'-la (delilah, "dainty one," perhaps; Septuagint Daleida, Dalida): The woman who betrayed Samson to the Philistines (Jud 16). She was presumably a Philistine, though that is not expressly stated. She is not spoken of as Samson's wife, though many have understood the account in that way. The Philistines paid her a tremendously high price for her services. The account indicates that for beauty, personal charm, mental ability, self-command, nerve, she was quite a wonderful woman, a woman to be admired for some qualities which she exhibits, even while she is to be utterly disapproved. See SAMSON.
Willis J. Beecher
Delilah
Languishing, a Philistine woman who dwelt in the valley of Sorek (Judg. 16:4-20). She was bribed by the “lords of the Philistines” to obtain from Samson the secret of his strength and the means of overcoming it (Judg. 16:4-18). She tried on three occasions to obtain from him this secret in vain. On the fourth occasion she wrung it from him. She made him sleep upon her knees, and then called the man who was waiting to help her; who “cut off the seven locks of his head,” and so his “strength went from him.” (See SAMSON.)
A Philistine woman, whom Samson loved, and who betrayed him to the enemies of Israel, Jud 16:1-31.
poor; small; head of hair
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
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,
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
הָתַל (hathal) is a Hebrew verb primarily meaning to deceive or mock, found in the Piel form. It is closely related to תָּלַל (talal), which also means to deceive. The entries indicate that both forms share a common theme of deception, with הָתַל specifically noted in 1 Kings 18:27.
[הָתַל] vb. only Pi. deceive, mock, 1 K 18:27
ref
[תָּלַל] vb.
Hiph mock, deceive
Hoph a heart (which) is deceived
base
H2048a הָתַל only Pi. deceive, mock H2048b תָּלַל .mock, deceive
.a heart (which) is deceived
2048 hathal haw-thal'
a primitive root; to deride; by implication, to cheat:--deal
deceitfully, deceive, mock.
הָתַל (ha.tal) — to mock.
(Piel) to mock
תָּלַל (ta.lal) — to deceive.
1) (Hiph) to deceive
2) (Hoph) be deceived
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-2ms — Verb · Piel · sequential imperfect second person masculine singularHc/Vpw2ms
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)
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
HNcmpa — Noun common · masculine plural absoluteHNcmpa
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
See TALE.
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
See BIND.