1 Kings 20:14 — Word Study
WLCוַיֹּ֤אמֶר אַחְאָב֙ בְּמִ֔י וַיֹּ֙אמֶר֙ כֹּֽה־ אָמַ֣ר יְהוָ֔ה בְּנַעֲרֵ֖י שָׂרֵ֣י הַמְּדִינ֑וֹת וַיֹּ֛אמֶר מִֽי־ יֶאְסֹ֥ר הַמִּלְחָמָ֖ה וַיֹּ֥אמֶר אָֽתָּה׃
BSABy whommîy AhabʼAchʼâb [the king of Israel] askedʼâmar▸ And the prophet repliedʼâmar▸ This is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysʼâmar■ By the young officersnaʻar [servants of the princes, rulers] of the districtmᵉdîynâh governorssar [provinces, regions] Whomîy [what person, which one] will startʼâçar▸ the battlemilchâmâh [war, conflict] asked [Ahab]ʼâmar▸ You [will]ʼattâh [as the king, thou] answered the prophetʼâmar▸
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אַחְאָב֙ | Ahab | Noun proper masculine |
| בְּמִ֔י | by whom? | Preposition, pronoun |
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| כֹּֽה־ | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| בְּנַעֲרֵ֖י | by [the] young men of | Preposition, noun common masculine plural construct |
| שָׂרֵ֣י | [the] officials of | Noun common, masculine plural construct |
| הַמְּדִינ֑וֹת | the provinces | Particle, noun common feminine plural absolute |
| וַיֹּ֛אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מִֽי־ | who? | Pronoun |
| יֶאְסֹ֥ר | will he begin | Verb, Qal, imperfect third person masculine singular |
| הַמִּלְחָמָ֖ה | the battle | Particle, noun common feminine singular absolute |
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “By whom?” Ahab asked. And the prophet replied, “This is what the LORD says: ‘By the young officers of the district governors.’” “Who will start the battle?” asked Ahab. “You will,” answered the prophet. |
| KJV | And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. |
| ASV | And Ahab said, By whom? And he said, Thus saith Jehovah, By the young men of the princes of the provinces. Then he said, Who shall begin the battle? And he answered, Thou. |
| YLT | And Ahab saith, 'By whom?' and he saith, 'Thus said Jehovah, By the young men of the heads of the provinces;' and he saith, 'Who doth direct the battle?' and he saith, 'Thou.' |
| WEB | Ahab said, “By whom?” He said, “Yahweh says, ‘By the young men of the princes of the provinces.’” Then he said, “Who shall begin the battle?” He answered, “You.” |
| BBE | And Ahab said, By whom? And he said, The Lord says, By the servants of the chiefs who are over the divisions of the land. Then he said, By whom is the fighting to be started? And he made answer, By you. |
Where they part company is יֶאְסֹ֥ר — see How Translations Differ.
The verse consists of a main question followed by two responses, illustrating a clear dialogue structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַחְאָב
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 — 1 Kings 20:14
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 — Ahab Seeks Guidance for Battlegenerated
1 Kings 20:14 captures a moment where Ahab, the king of Israel, seeks clarity from a prophet regarding the upcoming battle against the Arameans. The prophet conveys God's message, indicating that the young officers of the district governors will lead the charge. This interaction highlights Ahab's reliance on prophetic guidance and God's sovereignty in the face of conflict, as seen in the lead-up to the battle described in 1 Kings 20:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 14:14–16 | And when Abram heard that his relative had been captured, he mobilized the 318 trained men born in his household, and they set out in pursuit as far as Dan. |
| 2 | Judges 7:16–20 | And he divided the three hundred men into three companies and gave each man a ram’s horn in one hand and a large jar in the other, containing a torch. |
| 3 | 1 Samuel 17:50 | Thus David prevailed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him. |
| 4 | 1 Corinthians 1:27–29 | But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. |
| 5 | 1 Kings 18:44 | On the seventh time the servant reported, “There is a cloud as small as a man’s hand rising from the sea.” And Elijah replied, “Go and tell Ahab, ‘Prepare your chariot and go down before the rain stops you.’” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יֶאְסֹ֥ר, ye'.Sorgenerated
The verb אָסַר (asar) means 'to bind' or 'to tie', but in this context, it refers to the initiation of an action, specifically beginning the battle. This verb is in the imperfect form, indicating a future action, which is significant as it shows the prophet's assurance that Ahab will take the lead.
The word carries implications of both physical and metaphorical binding, suggesting readiness and commitment to the task ahead. The context emphasizes Ahab's role in the unfolding events, as the prophet clearly states that it is Ahab who will start the battle.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence is structured around the main verb יֹּ֤אמֶר, he said, which governs Ahab's inquiry and the prophet's response. The order of the clauses emphasizes Ahab's question first, followed by the prophet's declaration of God's message.
The use of direct speech throughout the verse adds immediacy, with Ahab's questions leading into God's instructions delivered through the prophet. This structure highlights the dialogue and the unfolding divine plan.
Septuagint Backgroundgenerated
In the Septuagint, יֶאְסֹ֥ר is rendered as συνάψει, meaning 'to join' or 'to bring together'. This choice suggests a focus on the act of gathering forces for battle rather than merely starting it, indicating a broader interpretation of Ahab's role in the conflict.
The translation reflects a subtle shift in emphasis from the Hebrew's direct initiation of action to a more collaborative sense of preparation for battle.
In plain words — the whole versegenerated
1 Kings 20:14 shows Ahab asking the prophet who will lead the battle against the Arameans. The prophet answers that it will be the young officers of the district governors, and when Ahab asks who will start the battle, the prophet tells him that he will. This exchange highlights Ahab's dependence on prophetic guidance and God's direction.
Frequently Asked Questionsgenerated
Ahab is seeking to understand who will lead the attack against the enemy forces, indicating his need for clarity and direction.
The young officers represent the leaders of the Israelite forces, suggesting that God will use them to achieve victory in battle.
This signifies Ahab's role as the king and leader of Israel, highlighting his responsibility in the conflict and God's plan for victory.
It shows Ahab's reliance on prophetic insight and God's guidance in making strategic decisions for the nation.
Reflection Questionsgenerated
- In what ways do I seek guidance in difficult decisions, similar to Ahab's inquiry?
- How can I recognize and respond to God's direction in my life?
- What role do leaders play in guiding others, as seen with Ahab and the young officers?
- How can I prepare myself for challenges ahead, trusting in God's plan?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 20:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ahab said, by whom?.... Knowing he had no army with him sufficient to go out with against the Syrian army: and he said, thus saith the Lord, even by the young men of the princes of the provinces;
Read John Gill on 1 Kings 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the young men of the princes of the provinces; not by old and experienced soldiers, but by those young men; either the sons of the princes and great men of the land, who were generally fled thither for safety; or their pages or servants that used to attend upon them, who are bred up delicately, and seem unfit for the business. He answered, Thou, partly to encourage the young men to fight courageously, as being in the presence of their prince; and partly that it might appear that the victory was wholly due to God’ s gracious and powerful providence, and not to the valour or worthiness of the instruments.
Read Matthew Poole on 1 Kings 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 20:14 And Ahab said, By whom? And he said, Thus saith the LORD, [Even] by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.Ver. 14. Even by the young men of the princes, &c.] By the noblemen’ s sons, the young courtiers, and cavaliers. These were fresh water soldiers, likely, and unexperienced; carpet knights, fitter for a canopy than a camp, for language than a lance; but God had therefore the more glory by the victory gotten by them. Who shall order the battle?] i.e., Set upon the Syrians, after that they are disordered by the young gallants. Gens una Fabiorum.
Read John Trapp on 1 Kings 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Who shall order the battle?—The marginal reading seems right, “Who shall give battle?” “Who shall begin the fray?”
Read Charles John Ellicott on 1 Kings 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. By the young men of the princes of the provinces.] These were probably some chosen persons out of the militia of different districts, raised by the princes of the provinces; the same as we would call lord-lieutenants of counties.
Read AdamClarke on 1 Kings 20 →CambridgeThe Cambridge Bible for Schools and Colleges14. the young men of the princes of the provinces] The LXX. gives υἱοὶτῶνἡγεμόνων, ‘sons of the leaders’, and Josephus nearly the same. ‘The princes of the provinces’ were probably chieftains who had come from various parts of the kingdom of Israel. The ‘young men’ would be their attendants or squires. Evidently they are selected as persons who had no great experience though they might have the courage to go, few in number, against a much superior force. Who shall order the battle] The verb, as is seen from the margin of A.V., means ‘to bind’ or ‘tie’. The R.V. taking this to apply to the bringing of the armies together has rendered begin. Instead of remaining within the walls, God…
Read Cambridge on 1 Kings 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “princes of the provinces” are the governors of districts, many of whom may have fled to the capital, as the hostile army advanced through Galilee and northern Samaria.
Read Albert Barnes on 1 Kings 20 →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
“By whom?” Ahab asked. And the prophet replied, “This is what the LORD says: ‘By the young officers of the district governors.’” “Who will start the battle?” asked Ahab. “You will,” answered the prophet.
Ahab said, “By whom?” He said, “Yahweh says, ‘By the young men of the princes of the provinces.’” Then he said, “Who shall begin the battle?” He answered, “You.”
“By whom?” Ahab asked. And the prophet replied, “This is what the LORD says: ‘By the young officers of the district governors.’” “Who will start the battle?” asked Ahab. “You will,” answered the prophet.
Ahab asked, “By whom will this be accomplished?” He answered, “This is what the Lord says, ‘By the servants of the district governors.’” Ahab asked, “Who will launch the attack?” He answered, “You will.”
Tyndale line
And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.
And Ahab said, By whom? And he said, Thus saith Jehovah, By the young men of the princes of the provinces. Then he said, Who shall begin the battle? And he answered, Thou.
And Ahab said, By whom? And he said, Thus saith the LORD, By the young men of the princes of the provinces. Then he said, Who shall begin the battle? And he answered, Thou.
And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.
And Ahab sayd, By whome? And he sayde, Thus sayth the Lord, By the seruants of the princes of the prouinces. He sayde againe, Who shall order the battel? And he answered, Thou.
Strictly literal
And Ahab said, By whom? And he said, Thus saith Jehovah: By the servants of the princes of the provinces. Then he said, Who shall begin the battle? And he said, Thou.
And Ahab saith, 'By whom?' and he saith, 'Thus said Jehovah, By the young men of the heads of the provinces;' and he saith, 'Who doth direct the battle?' and he saith, 'Thou.'
And Ahab says, “By whom?” And he says, “Thus said YHWH: By the young men of the heads of the provinces”; and he says, “Who directs the battle?” And he says, “You.”
And Achab said, By whom? And he said, Thus hath said the Lord, By means of the young men of the princes of the provinces. Then said he, Who shall order the battle? And he said, Thou.
Ahab replied, “By whom?” Yahweh replied and said, “By the young officers who serve the governors of the districts.” Then Ahab said, “Who will begin the battle?” Yahweh answered, “You.”
From the Latin
And Achab said: By whom? And he said to him: Thus saith the Lord: By the servants of the princes of the provinces. And he said: Who shall begin to fight? And he said: Thou.
Simplified
“But who's going to do this?” Ahab asked. The prophet answered, “This is what the Lord says: It will be the young officers under the district commanders.” “And who's going to start the battle?” he asked. The prophet replied, “You are!”
And Ahab said, By whom? And he said, The Lord says, By the servants of the chiefs who are over the divisions of the land. Then he said, By whom is the fighting to be started? And he made answer, By you.
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 records Ahab's question and the prophet's response, detailing that the battle will be initiated by Ahab himself and the young officers of the district governors. The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, matching all 16 words, though it may differ in word order and articles due to its translation style. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency among the ancient witnesses.
וַיֹּ֤אמֶר אַחְאָב֙ בְּמִ֔י וַיֹּ֙אמֶר֙ כֹּֽה־ אָמַ֣ר יְהוָ֔ה בְּנַעֲרֵ֖י שָׂרֵ֣י הַמְּדִינ֑וֹת וַיֹּ֛אמֶר מִֽי־ יֶאְסֹ֥ר הַמִּלְחָמָ֖ה וַיֹּ֥אמֶר אָֽתָּה׃
16 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 1 Kings 20:14
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
256 'Ach'ab akh-awb'
once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from
251 and 1; brother (i.e. friend) of (his) father; Achab, the
name of a king of Israel and of a prophet at Babylon:--Ahab.
see HEBREW for 0251
see HEBREW for 01
אַחְאָב (ach.av) — Ahab.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;
son of: Omri (H6018); married to Jezebel (H0348);
father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
אַחְאָב (ach.av) — Ahab.
A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;
son of: Kolaiah (H6964H)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
N-proper — Noun proper masculineHNpm
a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.
1. Ahab's Reign:
Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…
Ahab
Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…
(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
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
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
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…
מְדִינָה (mdiynah) refers to a province or district, often in the context of governance or jurisdiction. It is derived from a root meaning 'judgeship' and encompasses regions ruled by judges or officials. The term appears in discussions of various empires, including those of Ahab, Babylon, and Persia.
מְדִינָה m.f. province
districts of realm of Ahab
of the Babylonian empire
of the Persian empire
provinces in general
base
H4082 מְדִינָה
4082 mdiynah med-ee-naw'
from 1777; properly, a judgeship, i.e. jurisdiction; by
implication, a district (as ruled by a judge); generally, a
region:--(X every) province.
see HEBREW for 01777
מְדִינָה (me.di.nah) — province.
1) province, district
1a) district
1b) province
Aramaic equivalent: me.di.nah (מְדִינָה "province" H4083)
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
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
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
be-gin': To make the first movement toward a given end (chalal; archomai). Those who interpret it in many passages pleonastically mean by this, that in such passages as "began to teach" or "began to speak," nothing more is intended than to express vividly and graphically the thought of the dependent infinitive. Mt 4:17; Lu 3:23; Ac 1:1 are so understood. For contrary opinion, see Thayer's Lexicon and Winer's Grammar of New Testament Greek.
The noun, arche, "beginning," in the writings of John, is used sometimes in an abstract sense, to designate a previous stage (Joh 1:1,2; 8:25; 1Jo 1:1; 3:8) and, sometimes, the Source or First Cause (
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See WAR.
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
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