1 Kings 1:42 — Word Study
WLCעוֹדֶ֣נּוּ מְדַבֵּ֔ר וְהִנֵּ֧ה יוֹנָתָ֛ן בֶּן־ אֶבְיָתָ֥ר הַכֹּהֵ֖ן בָּ֑א וַיֹּ֤אמֶר אֲדֹנִיָּ֙הוּ֙ בֹּ֔א כִּ֣י אִ֥ישׁ חַ֛יִל אַ֖תָּה וְט֥וֹב תְּבַשֵּֽׂר׃
BSAAs he wasʻôwd speakingdâbar [yet, still] suddenlyhinnêh JonathanYôwnâthân [Jehovah has given, a faithful Israelite] the sonbên [descendant, offspring] of AbiatharʼEbyâthâr [a faithful priest] the priestkôhên [one who serves God and leads others in worship] arrivedbôwʼ■ [came, entered] Come inbôwʼ [enter, approach] saidʼâmar▸ AdonijahʼĂdônîyâh [a son of David, a man of authority] forkîy youʼattâh [are] a manʼîysh [individual, person] of valorchayil [strength, courage, Helech, a valiant, worthy man] ◂You must be bringing goodṭôwb [announcing, publishing] newsbâsar▸ [tidings, pleasant information, welfare]
| Greek | English | Parsing |
|---|---|---|
| עוֹדֶ֣נּוּ | still he | Suffix |
| מְדַבֵּ֔ר | [was] speaking | Verb, Piel, participle (active) masculine singular |
| וְהִנֵּ֧ה | and there! | Conjunction, particle |
| יוֹנָתָ֛ן | Jonathan | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֶבְיָתָ֥ר | Abiathar | Noun proper masculine |
| הַכֹּהֵ֖ן | the priest | Particle, noun common masculine singular absolute |
| בָּ֑א | he came | Verb, Qal, perfect third person masculine singular |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲדֹנִיָּ֙הוּ֙ | Adonijah | Noun proper masculine |
| בֹּ֔א | come | Verb, Qal, imperative second person masculine singular |
| כִּ֣י | for | Particle |
| אִ֥ישׁ | [are] a man of | Noun common, masculine singular construct |
| חַ֛יִל | worth | Noun common, masculine singular absolute |
| אַ֖תָּה | you | Pronoun |
| וְט֥וֹב | and good | Conjunction |
| תְּבַשֵּֽׂר׃ | you bear news | Verb, Piel, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As he was speaking, suddenly Jonathan the son of Abiathar the priest arrived. “Come in,” said Adonijah, “for you are a man of valor. You must be bringing good news.” |
| KJV | And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. |
| ASV | While he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said, Come in; for thou art a worthy man, and bringest good tidings. |
| YLT | He is yet speaking, and lo, Jonathan son of Abiathar the priest hath come in, and Adonijah saith, 'Come in, for a man of valour thou [art], and thou bearest good tidings.' |
| WEB | While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said, “Come in; for you are a worthy man, and bring good news.” |
| BBE | And while the words were on his lips, Jonathan, the son of Abiathar the priest, came; and Adonijah said, Come in; for you are a man of good faith and the news which you have for us will be good. |
Where they part company is in the phrasing surrounding Jonathan's character — see How Translations Differ.
The structure includes a main clause followed by several subordinate clauses that elaborate on the action and dialogue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲדֹנִיָּהוּ
verbדָבַר
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 — 1 Kings 1:42
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 Arrival of Jonathangenerated
1 Kings 1:42 describes a moment of tension where Adonijah, amidst a feast, is interrupted by Jonathan's arrival. Jonathan, the son of Abiathar the priest, brings significant news regarding the kingship of Solomon. This scene highlights the political intrigue and the shifting loyalties within the royal family, as seen in the preceding and following verses, where the fate of the kingdom hangs in the balance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:36 | Indeed, their two sons, Ahimaaz son of Zadok and Jonathan son of Abiathar, are there with them. Send them to me with everything you hear.” |
| 2 | 2 Samuel 17:17 | Now Jonathan and Ahimaaz were staying at En-rogel, where a servant girl would come and pass along information to them. They in turn would go and inform King David, for they dared not be seen entering the city. |
| 3 | 1 Kings 22:18 | Then the king of Israel said to Jehoshaphat, “Did I not tell you that he never prophesies good for me, but only bad?” |
| 4 | 2 Samuel 18:27 | The watchman said, “The first man appears to me to be running like Ahimaaz son of Zadok.” “This is a good man,” said the king. “He comes with good news.” |
| 5 | 2 Kings 9:22 | When Joram saw Jehu, he asked, “Have you come in peace, Jehu?” “How can there be peace,” he replied, “as long as the idolatry and witchcraft of your mother Jezebel abound?” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חַ֛יִל, Cha.yilgenerated
The Hebrew word חַ֛יִל (chayil) signifies strength, valor, or might. It encompasses not only physical strength but also moral courage and capability. The parsing indicates that it is a noun in the masculine singular form, emphasizing the concept of a 'man of valor' in this context.
This term is frequently used in the Bible to describe warriors or capable individuals, as seen in contexts like military strength or moral excellence. In this verse, it reflects Jonathan's character and reputation as a brave and worthy man, recognized by Adonijah.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of חַ֛יִל as 'man of valor' or 'worthy man'.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb בָּ֑א, he came. The structure includes an adverbial clause indicating the timing of Jonathan's arrival, followed by a series of noun phrases that describe the subjects involved.
The word order places emphasis on Jonathan's sudden entrance and Adonijah's immediate recognition of him as a man of valor, highlighting the importance of the news he brings.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חַ֛יִל is rendered as δυνάμεως, which also conveys strength or power. This choice aligns with the original meaning but may carry a slightly broader connotation in the Greek context.
The translation choice reflects the translators' understanding of Jonathan's character as not just a man of valor but one embodying strength in a more general sense.
In plain words — the whole versegenerated
1 Kings 1:42 shows Jonathan entering while Adonijah is speaking. Adonijah recognizes Jonathan as a man of valor and assumes he brings good news. This moment is significant in the unfolding story of Solomon's rise to kingship.
Frequently Asked Questionsgenerated
A 'man of valor' refers to someone who possesses strength, courage, and moral integrity, often recognized for their bravery and capability in challenging situations.
Jonathan's arrival is significant as it introduces crucial news about the kingship, impacting the political landscape and the fate of Adonijah and Solomon.
Abiathar is Jonathan's father and a priest, representing a connection to the religious authority and the unfolding events surrounding the monarchy.
This verse connects to the larger narrative of the struggle for the throne in Israel, highlighting the tensions and alliances that define the story of Solomon's ascension.
Reflection Questionsgenerated
- What qualities do you think make someone a 'man of valor' in today's context?
- How do political dynamics in this passage reflect challenges in leadership today?
- In what ways can we recognize and support those who bring important news or messages in our communities?
- What lessons can we learn from Jonathan's courage in approaching Adonijah?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 1:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd while he yet spake, behold, Jonathan the son of Abiathar the priest came,.... Whom his father had left in the city, to observe what passed there, and give him notice of it: and Adonijah said unto
Read John Gill on 1 Kings 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJonathan it seems was left at Jerusalem for a spy, as he had formerly been under Absalom. Thou art a valiant man; or, a man of virtue or worth, as this Hebrew word is used, ; and therefore a happy man, and hast good news for thyself and us. Compare .
Read Matthew Poole on 1 Kings 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 1:42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest good tidings.Ver. 42. And bringest good tidings.] So Adonijah would have had it; but the expectation of the wicked shall perish; when they are at the height of their joys and hopes, God oft confoundeth all their devices, and layeth them open to the scorn of the world, and to the anguish of their own guilty hearts.
Read John Trapp on 1 Kings 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) Jonathan the son of Abiathar.—See 2 Samuel 15:27; 2 Samuel 17:17-21, where he is named, with Ahimaaz, as a swift runner, fit to be a messenger. It is curious that a similar greeting to his companion Ahimaaz is used by David in 2 Samuel 18:27—possibly as a kind of omen of good fortune.
Read Charles John Ellicott on 1 Kings 1 →CambridgeThe Cambridge Bible for Schools and Colleges42. Jonathan the son of Abiathar] They had left in the city some who should bring them word of any stir which their doings might cause. Jonathan had discharged the same office of watchman and newsbringer at the time of Absalom’s revolt. See 2 Samuel 15:27; 2 Samuel 17:17. But then he was to bring word to David. a valiant man] Perhaps rather, a worthy man. The same word, which is often translated by ‘valour,’ ‘wealth,’ ‘might,’ is also used of any special excellence. Thus Proverbs 12:4; Proverbs 31:10 it is used in the description of ‘the virtuous woman’; also in this chapter, 1 Kings 1:52, we have the word translated worthy; and in 1 Chronicles 9:13 it is used of those who were ‘very able…
Read Cambridge on 1 Kings 1 →Albert Barnes1798–1870Barnes' Notes on the BibleJonathan had acted in a similar capacity, as a carrier of intelligence, in the time of Absalom’s attempt 2 Samuel 15:36; 2 Samuel 17:17; but at that time, like his father, he was faithful to David,
Read Albert Barnes on 1 Kings 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible42. Jonathan the son of Abiathar — The fleet messenger that in the time of Absalom’s rebellion had been the bearer of important tidings. See 2 Samuel 15:27-28; 2 Samuel 15:36; 2 Samuel 17:16-21.
Read Daniel Denison Whedon on 1 Kings 1 →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
As he was speaking, suddenly Jonathan the son of Abiathar the priest arrived. “Come in,” said Adonijah, “for you are a man of valor. You must be bringing good news.”
While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said, “Come in; for you are a worthy man, and bring good news.”
As he was speaking, suddenly Jonathan the son of Abiathar the priest arrived. “Come in,” said Adonijah, “for you are a man of valor. You must be bringing good news.”
As he was still speaking, Jonathan son of Abiathar the priest arrived. Adonijah said, “Come in, for an important man like you must be bringing good news.”
Tyndale line
And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings.
While he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said, Come in; for thou art a worthy man, and bringest good tidings.
While he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said, Come in; for thou art a worthy man, and bringest good tidings.
And while he yet spoke, behold, Jonathan the son of Abiathar the priest came: and Adonijah said to him, Come in; for thou art a valiant man, and bringest good tidings.
And as he yet spake, beholde, Ionathan the sonne of Abiathar the Priest came: and Adoniiah said, Come in: for thou art a worthie man, and bringest good tidings.
Strictly literal
While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said [to him], Come in; for thou art a valiant man, and bringest good news.
He is yet speaking, and lo, Jonathan son of Abiathar the priest hath come in, and Adonijah saith, 'Come in, for a man of valour thou [art], and thou bearest good tidings.'
He is yet speaking, and behold, Jonathan son of Abiathar the priest has come in, and Adonijah says, “Come in, for you [are] a man of valor, and you bear good tidings.”
And while he was yet speaking, behold, Jonathan the son of Ebyathar the priest came in: and Adoniyah said [unto him], Come in; for thou art a worthy man, and must bring good tidings.
While he was still speaking, Jonathan son of Abiathar the priest came. Adonijah said, “Come in, for you are a worthy man and bring good news.”
From the Latin
While he yet spoke, Jonathan the son of Abiathar the priest came: and Adonias said to him: Come in, because thou art a valiant man, and bringest good news.
Simplified
While he was speaking, Jonathan, son of Abiathar the priest, suddenly arrived. “Come on in,” said Adonijah. “A good man like you must be bringing good news.”
And while the words were on his lips, Jonathan, the son of Abiathar the priest, came; and Adonijah said, Come in; for you are a man of good faith and the news which you have for us will be good.
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 in their wording for 1 Kings 1:42, with all words matched. This consistency indicates a strong preservation of the text across these traditions.
עוֹדֶ֣נּוּ מְדַבֵּ֔ר וְהִנֵּ֧ה יוֹנָתָ֛ן בֶּן־ אֶבְיָתָ֥ר הַכֹּהֵ֖ן בָּ֑א וַיֹּ֤אמֶר אֲדֹנִיָּ֙הוּ֙ בֹּ֔א כִּ֣י אִ֥ישׁ חַ֛יִל אַ֖תָּה וְט֥וֹב תְּבַשֵּֽׂר׃
17 of the 17 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 1 Kings 1:42
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.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv | Suff — SuffixHAcmsc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
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
Conj | Part — Conjunction · particleHC/Tj
יוֹנָתָן (Yownathan) is a Hebrew name meaning 'Jehovah has given.' It refers primarily to Jonathan, the son of King Saul and a close friend of David, but also to several other figures in the Old Testament, including priests and warriors. The entries highlight various individuals named Jonathan, with mentions in books like 1 Chronicles and Ezra.
יְהוֹנָתָן, יוֹנָתָן n.pr.m. (י׳ hath given)
son of Saul
son of Abiathar
nephew of David
of David, i.e. his uncle?
one of David’s heroes
one of David’s treasurers
a scribe
Levites
a priest
priest to the tribe of Dan, son of Gershom
a Judaite captain, after fall of Jerus.
a Judaite
father of Ebed
son of Asahel
a priest
son of Joiada
base
H3129 יְהוֹנָתָן, יוֹנָתָן
3129 Yownathan yo-naw-thawn'
a form of 3083; Jonathan, the name of ten
Israelites:--Jonathan.
see HEBREW for 03083
יוֹנָתָן (yo.na.tan) — Jonathan.
A man of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ch.2.32;
son of: Jada (H3047);
brother of: Jether (H3500I);
father of: Peleth (H6431H) and Zaza (H2117)
§ Jonathan or Jehonathan = "Jehovah has given"
1) a son of king Saul and a friend of David
2) a son of the high priest Abiathar and the last descendant of Eli of whom we hear
3) one of David's mighty warriors
4) a Levite and father of Zechariah, a priest who blew the trumpet at the dedication of the wall
5) a son of Kareah and a brother of Johanan; a Judaite captain after the fall of Jerusalem
6) another Judaite
7) father of Ebed in the time of Ezra
8) son of Asahel in the time of Ezra
9) a priest of the family of Melicu in the time of Nehemiah
10) son of Joiada and his successor to the high priesthood in the time of Nehemiah
יוֹנָתָן (yo.na.tan) — Jonathan.
N-proper — Noun proper masculineHNpm
Jonathan
Whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh “to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants.” He became priest of the idol image at Dan, and this office continued in his family till the Captivity.
(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father’s accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (
that is, "the gift of Jehovah, " the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. (2 Samuel 1:23) He was also famous as a warrior, (1 Chronicles 12:2) as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who had not heard of the rash curse, ch. (1 Samuel 14:24) which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and…
1. A Levite, son of Gershom, and grandson of Moses, who after the death of Joshua impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan, where his posterity succeeded him until the captivity, Jud 17:1-18:31.
2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash, 1Sa 13:1-14:52, illustrates his pious faith, his bravery, (see also 1Sa 13:3) and the favor borne him by the people, who would not suffer him to be put to death in consequence of Saul’s foolish vow. This valiant and generous prince loved David as his own soul, 1Sa 18:1-4 19:2 20:1-42; and though…
given of God
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶבְיָתָר (Ebyathar) refers to a biblical figure, specifically a priest and the son of Ahimelech. The name suggests a meaning related to abundance or greatness, and he is noted for his loyalty to David before later rebelling with Adonijah. He is first mentioned in 1 Samuel 22:20.
אֶבְיָתָר n.pr.m. (the Great One is father (?)) a priest, son of Ahimelech
base
H54 אֶבְיָתָר
54 'Ebyathar ab-yaw-thawr'
contracted from 1 and 3498; father of abundance (i.e.
liberal); Ebjathar, an Israelite:--Abiathar.
see HEBREW for 01
see HEBREW for 03498
אֶבְיָתָר (ev.ya.tar) — Abiathar.
A man living at the time of United Monarchy, first mentioned at 1Sa.22.20;
son of: Ahimelech (H0288);
father of: Ahimelech (H0288I), Jonathan (H3083I)
Also named: Abiathar (Ἀβιαθάρ "Abiathar" G0008)
§ Abiathar = "my father is great"
priest, son of Ahitub (Ahimelech), faithful to David, but later rebelled with Adonijah
N-proper — Noun proper masculineHNpm
a-bi'-a-thar, ab-i-a'-thar ('ebhyathar, "father of super-excellence," or, "the super-excellent one is father." With changed phraseology these are the explanations commonly given, though "a father remains" would be more in accord with the ordinary use of the stem yathar. The pious Abiathar was still conscious that he had a Father, even after the butchery of his human relatives):
1. The Biblical Account:
The Scriptures represent that Abiathar was descended from Phinehas the son of Eli, and through him from Ithamar the son of Aaron; that he was the son of Ahimelech the head priest at Nob who, with his associates, was put to death by King Saul for alleged conspiracy with David; that he had two sons, Ahimelech and Jonathan, the former of whom was, in Abiathar's lifetime, prominent in the priestly service (1Sa 21:1-9; 22:7 ff;
Abiathar
Father of abundance, or my father excels, the son of Ahimelech the high priest. He was the tenth high priest, and the fourth in descent from Eli. When his father was slain with the priests of Nob, he escaped, and bearing with him the ephod, he joined David, who was then in the cave of Adullam (1 Sam. 22:20-23; 23:6). He remained with David, and became priest of the party of which he was the leader (1 Sam. 30:7). When David ascended the throne of Judah, Abiathar was appointed high priest (1 Chr. 15:11; 1 Kings 2:26) and the “king’s companion” (1 Chr. 27:34). Meanwhile Zadok, of the house of Eleazar, had been…
(father of abundance , i.e. liberal), High priest and fourth in descent from Eli. (B.C. 1060-1012.) Abiathar was the only one of the all the sons of Ahimelech the high priest who escaped the slaughter inflicted upon his father’s house by Saul, in revenge for his father’s house by Saul, in revenge of his having inquired of the Lord for David and given him the shew-bread to eat. (1 Samuel 22:1) ... Abiathar having become high priest fled to David, and was thus enabled to inquire of the Lord for him. (1 Samuel 23:9; 30:7; 2 Samuel 2:1; 5:19) etc. He adhered to David in his wanderings while pursued by Saul; he was with him while he reigned in Hebron, and afterwards in Jerusalem. (
Son of Ahimelech, and tenth high priest of the Jews. When Saul sent his emissaries to Nob, to destroy all the priests there, Abiathar, who was young, fled to David in the wilderness, 1Sa 22:11-23, with whom he continued in the character of priest, 1Sa 23:9 30:7. Being confirmed in the high priesthood on David’s accession to the throne, he aided in bringing up the ark to Jerusalem, 1Co 15:11,12, and adhered to David during the rebellion of Absalom, 2Sa 15:35, but afterwards was led to follow Adonijah, thus strangely betraying his royal friend in his old age. Solomon succeeding to the throne, degraded him from the priesthood, and sent him to Anathoth,
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֲדֹנִיָּ֫הוּ (Adoniyah) means "my lord is Jehovah" and refers to a name associated with three Israelites, including David's fourth son who sought the throne. The entries note his roles as a Levite and a chief during different periods, including the United Monarchy and the Exile and Return.
אֲדֹנִיָּ֫הוּ (אֲדֹיִּנָה) n.pr.m. (my Lord is Yahweh)
fourth son of David
a Levite
a chief of the people
base
H138 אֲדֹנִיָּ֫הוּ, אֲדֹיִּנָה
138 'Adoniyah ad-o-nee-yaw'
original (prolonged) dAdoniyahuw {ad-o-nee- yaw'-hoo}; from
113 and 3050; lord (i.e. worshipper) of Jah; Adonijah, the
name of three Israelites:--Adonijah.
see HEBREW for 0113
see HEBREW for 03050
אֲדֹנִיָּ֫הוּ (a.do.niy.yah) — Adonijah.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.4;
son of: David (H1732) and Haggith (H2294);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), 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)
§ Adonijah = "my lord is Jehovah"
1) fourth son of David and Solomon's rival for the throne
2) Levite sent by Jehoshaphat to teach the Law
3) a chief of the people who co-operated with Nehemiah
אֲדֹנִיָּ֫הוּ (a.do.niy.yah) — Adonijah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
N-proper — Noun proper masculineHNpm
ad-o-ni'-ja ('adhoniyahu or 'adhoniyah, "my lord is Yahweh"):
(1) The son of David and Haggith, the forth of David's sons, born in Hebron after David became king of Judah, principally known for his attempt to become king instead of Solomon (2Sa 3:4; 1Ch 3:2; 1Ki 1,2). The record gives no details concerning Chileab, the son of David and Abigail. Leaving him out, Adonijah was the oldest living son of David, after the death of Amnon and Absalom.
In treating the record it has been needlessly obscured by neglecting or distorting the time data. It says that the rebellion of Absalom broke out "at an end of forty years" (2Sa 15:7). The natural meaning is not forty years after the last-mentioned preceding date, but at the close of the…
Adonijah
My Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4). After the death of his elder brothers, Amnon and Absalom, he became heir-apparent to the throne. But Solomon, a younger brother, was preferred to him. Adonijah, however, when his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he showed himself “a worthy man” (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25).
(my Lord is Jehovah). The fourth son of David by Haggith, born at Hebron while his father was king of Judah. (2 Samuel 3:4) (B.C. about 1050.) After the death of his three brothers, Amnon, Chileab and Absalom, he became eldest son; and when his father’s strength was visibly declining, put forward his pretensions to the crown. Adonijah’s cause was espoused by Abiathar and by Joab the famous commander of David’s army. [JOAB] His name and influence secured a large number of followers among the captains of the royal army belonging to the tribe of Judah, comp. (1 Kings 1:5) and these, together with all the princes except Solomon, were entertained by Adonijah at the great sacrificial feast held "by the stone Zoheleth, which is by En-rogel." [EN-ROGEL] Apprised of these proceedings, David…
The fourth son of David, by Haggith, 2Sa 3:4. After the death of Amnon and Absalom, he aspired to the throne, although it was promised to Solomon, his younger brother. Having gained over Joab and Abiathar and other adherents, he at length openly revolted and claimed the crown while David was yet living. The news of this revolt being brought to the king at once; upon which the friends of Adonijah dispersed, and he took refuge at the horns of the altar. Solomon dismissed him with only an admonition. But soon after the death of David, he applied for the hand of Abishag, thus renewing his pretensions to the throne, for which he was put to death, 1Ki 1:1-2:46.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Conj | Adj — ConjunctionHC/Aamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
בָּשַׂר (basar) is a Hebrew verb meaning to bear or announce good tidings. It conveys the idea of bringing cheerful news and includes nuances of preaching or publishing glad news. The entries suggest it can also mean to receive good news, particularly in the Hithpael form. No significant disagreements among lexicons are noted.
[בָּשַׂר] vb. bear tidings
Pi.
gladden with good tidings
bear tidings
herald as glad tidings
Hithp. receive good tidings
base
H1319 [בָּשַׂר] bear tidings . . gladden with good tidings
. bear tidings
. herald as glad tidings
. receive good tidings
1319 basar baw-sar'
a primitive root; properly, to be fresh, i.e. full (rosy,
(figuratively) cheerful); to announce (glad news):--messenger,
preach, publish, shew forth, (bear, bring, carry, preach,
good, tell good) tidings.
בָּשַׂר (ba.sar) — to bear tidings.
1) to bear news, bear tidings, publish, preach, show forth
1a) (Piel)
1a1) to gladden with good news
1a2) to bear news
1a3) to announce (salvation) as good news, preach
1b) (Hithpael) to receive good news
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms