1 Kings 20:17 — Word Study
WLCוַיֵּצְא֗וּ נַעֲרֵ֛י שָׂרֵ֥י הַמְּדִינ֖וֹת בָּרִֽאשֹׁנָ֑ה וַיִּשְׁלַ֣ח בֶּן־ הֲדַ֗ד וַיַּגִּ֤ידוּ לוֹ֙ לֵאמֹ֔ר אֲנָשִׁ֕ים יָצְא֖וּ מִשֹּׁמְרֽוֹן׃
BSAAnd the young officersnaʻar [youth, servants] of the districtmᵉdîynâh [province, region] governorssar marched out firstyâtsâʼ▸ [came out, went forward, at the beginning, in the lead] Now Ben-hadadBen-Hădad [son of the false god Hadad] had sent out scoutsshâlach▸ [dispatched, commissioned, messengers, spies] who reportednâgad▸ are marching outyâtsâʼ■ [coming out, advancing] of SamariaShômᵉrôwn [the capital city, watch mountain]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּצְא֗וּ | and they went out | Verb, Qal, sequential imperfect third person masculine plural |
| נַעֲרֵ֛י | [the] young men of | Noun common, masculine plural construct |
| שָׂרֵ֥י | [the] officials of | Noun common, masculine plural construct |
| הַמְּדִינ֖וֹת | the provinces | Particle, noun common feminine plural absolute |
| בָּרִֽאשֹׁנָ֑ה | at the first | Preposition |
| וַיִּשְׁלַ֣ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| בֶּן־ | Ben | Noun proper masculine |
| הֲדַ֗ד | Hadad | Noun proper masculine |
| וַיַּגִּ֤ידוּ | and people told | Verb, Hiphil, sequential imperfect third person masculine plural |
| לוֹ֙ | to him | Preposition, suffix |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| אֲנָשִׁ֕ים | men | Noun common, masculine plural absolute |
| יָצְא֖וּ | they have come out | Verb, Qal, perfect third person common plural |
| מִשֹּׁמְרֽוֹן׃ | from Samaria | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the young officers of the district governors marched out first. Now Ben-hadad had sent out scouts, who reported to him, “Men are marching out of Samaria.” |
| KJV | And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out of Samaria. |
| ASV | And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out from Samaria. |
| YLT | And the young men of the heads of the provinces go out at the first, and Ben-Hadad sendeth, and they declare to him, saying, 'Men have come out of Samaria.' |
| WEB | The young men of the princes of the provinces went out first; and Ben Hadad sent out, and they told him, saying, “Men are coming out from Samaria.” |
| BBE | And the servants of the chiefs who were over the divisions of the land went forward first; and when Ben-hadad sent out, they gave him the news, saying, Men have come out from Samaria. |
Where they part company is נַעֲרֵ֛י — see How Translations Differ.
The main clause introduces the action of the young officers, with subordinate clauses providing context about Ben-hadad's actions and the scouts' report.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectאִישׁ
verbיָצָא
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 20:17
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 Siege of Samariagenerated
1 Kings 20:17 describes a pivotal moment in the conflict between Israel and Syria. Young officers lead the charge, while Ben-hadad, the king of Syria, sends scouts to gather intelligence on the movements of the Israelites. This scene sets the stage for the unfolding military engagement, emphasizing the roles of both the leaders and their subordinates in the battle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 20:14–15 | “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. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נַעֲרֵ֛י, na.'a.Reigenerated
The term נַעַר (na'ar) refers to young individuals, typically boys or youths, and can also denote servants. In this context, it highlights the youthful officers who are taking on significant roles in the military hierarchy, suggesting both their inexperience and the trust placed in them by their leaders.
This word appears in various forms and contexts throughout the Hebrew Bible, often associated with service or attendance to authority figures, as seen in the examples of David's servants. Its use here underscores the theme of youthfulness in leadership during times of conflict.
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 main verb וַיֵּצְא֗וּ (and they went out) governs the entire clause, indicating the action taken by the young officers. This is followed by a sequence of actions: Ben-hadad sending scouts and their reporting back.
The structure emphasizes the sequence of events, with the young officers taking the initiative first, which is critical in military narratives. The arrangement of the sentence highlights the actions of the young officers as primary, with subsequent actions providing context.
Septuagint Backgroundgenerated
The Septuagint translates וַיֵּצְא֗וּ as ἐχῆλθον (echēlthon), which also means 'they went out.' This choice aligns closely with the Hebrew meaning and maintains the focus on the action of exiting or marching out.
The translation of נַעֲרֵ֛י as παιδάρια (paidaria) indicates a youthful connotation, similar to the Hebrew, but may carry a slightly different nuance in terms of age and status.
In plain words — the whole versegenerated
1 Kings 20:17 tells us that the young officers of the district governors were the first to march out. Ben-hadad had sent scouts to report that men were coming out of Samaria. This shows the strategic movements during the conflict, highlighting the roles of both the young officers and Ben-hadad.
Frequently Asked Questionsgenerated
The young officers were likely young men serving under the district governors, taking on significant roles in the military leadership during the conflict.
By sending scouts, Ben-hadad aimed to gather intelligence on the movements of the Israelites, which was crucial for making informed military decisions.
Samaria refers to both the capital city of the northern kingdom of Israel and the surrounding region, known for its strategic importance.
The emphasis on the youth of the officers may highlight their inexperience and the trust placed in them by their leaders, showcasing a theme of youthful leadership in battle.
Reflection Questionsgenerated
- What qualities do you think are important for young leaders in challenging situations?
- How can gathering intelligence, like Ben-hadad did, influence decision-making in your life?
- What lessons can we learn from the actions of the young officers in this verse?
- How does the context of military conflict shape our understanding of leadership roles?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Kings 20:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the young men of the princes of the provinces went out first,.... From Samaria, before the 7000 did: and Benhadad sent out; of his pavilion, a messenger or messengers to his sentinels, to know
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 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 20:17 And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria. Ver. 17. And the young men … went out first.] As a forlorn hope to set first on the enemy: or as that Sacra cohors in the Theban army.
Read John Trapp on 1 Kings 20 →CambridgeThe Cambridge Bible for Schools and Colleges17. and Ben-hadad sent out] Even in his drunken revelry he is made aware that something unexpected is taking place, and he sends to know exactly what it is. The LXX. says ‘they send and announce to the king of Syria’, but this is hardly what would take place. When the messengers come back they tell the king that the besieged have taken a new course: ‘There are men come out of (R.V. from) Samaria;’ ‘They are not going to wait for our attack, but either come to attack us, or to make proposals for peace’.
Read Cambridge on 1 Kings 20 →Albert Barnes1798–1870Barnes' Notes on the BibleBen-hadad sent out, and they told him - The Septuagint has a better reading: “they sent and told the king of Syria.”
Read Albert Barnes on 1 Kings 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The young men… went out first — That is, went out in front of the seven thousand, which followed, ready to pursue the flying Syrians. Compare 1 Kings 20:19-20.
Read Daniel Denison Whedon 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
And the young officers of the district governors marched out first. Now Ben-hadad had sent out scouts, who reported to him, “Men are marching out of Samaria.”
The young men of the princes of the provinces went out first; and Ben Hadad sent out, and they told him, saying, “Men are coming out from Samaria.”
And the young officers of the district governors marched out first. Now Ben-hadad had sent out scouts, who reported to him, “Men are marching out of Samaria.”
The servants of the district governors led the march. When Ben Hadad sent messengers, they reported back to him, “Men are marching out of Samaria.”
Tyndale line
And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out of Samaria.
And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out from Samaria.
And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out from Samaria.
And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out of Samaria.
So the seruants of the princes of the prouinces went out first: and Ben-hadad sent out, and they shewed him, saying, There are men come out of Samaria.
Strictly literal
And the servants of the princes of the provinces went out first; and Ben-Hadad sent out, and they told him saying, There are men come out of Samaria.
And the young men of the heads of the provinces go out at the first, and Ben-Hadad sendeth, and they declare to him, saying, 'Men have come out of Samaria.'
And the young men of the heads of the provinces go out at the first, and Ben-Hadad sends, and they declare to him, saying, “Men have come out of Samaria.”
And the young men of the princes of the provinces went out at first; and Ben-hadad sent out, and they told him, saying, Some men are come out of Samaria.
The young officers who served the governors of the districts went forward first. Then Ben Hadad was informed by scouts that he had sent out, “Men are coming out from Samaria.”
From the Latin
And the servants of the princes of the provinces went out first. And Benadad sent. And they told him, saying: There are men come out of Samaria.
Simplified
The young officers of the district commanders took the lead. The scouts Ben-hadad had sent out came and reported to him, “Enemy soldiers are advancing from Samaria.”
And the servants of the chiefs who were over the divisions of the land went forward first; and when Ben-hadad sent out, they gave him the news, saying, Men have come out from Samaria.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that the young officers of the district governors marched out first, and Ben-hadad sent out scouts who reported that men were marching out of Samaria. The Septuagint agrees with the overall content of this verse, as 11 out of 14 words match the Masoretic Text, although it presents the information with different word order and articles, reflecting its own sentence structure. There are no significant differences in meaning between these witnesses, indicating a strong textual agreement.
וַיֵּצְא֗וּ נַעֲרֵ֛י שָׂרֵ֥י הַמְּדִינ֖וֹת בָּרִֽאשֹׁנָ֑ה וַיִּשְׁלַ֣ח בֶּן־ הֲדַ֗ד וַיַּגִּ֤ידוּ לוֹ֙ לֵאמֹ֔ר אֲנָשִׁ֕ים יָצְא֖וּ מִשֹּׁמְרֽוֹן׃
11 of the 14 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 20:17
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
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…
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
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
HRd/Aofsa — PrepositionHRd/Aofsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
N-proper — Noun proper masculineHNpm
Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:
(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);
(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;
(3) to a town; perhaps as place of birth ("son of Jabesh"; 2Ki 15:10 ff);
(4) to occupation, state of life, age, character, quality even of things;
(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;
(6) in poetry, "sons of flame" for "sparks" (Job 5:7 margin), etc. The frequent metaphorical use of the word indicates that it was rarely…
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
HNpm — Noun proper masculineHNpm
ha'-dad:
(1) (chadhadh, "sharpness"): One of the twelve sons of Ishmael (Ge 25:15, where the King James Version, following a mistake in Hebrew text, has "Hadar"; but "Hadad" is found in parallel passage 1Ch 1:30; the Revised Version (British and American) reads "Hadad" in both places).
(2) (hadhadh): A king of Edom, son of Bedad (Ge 36:35,36 parallel 1Ch 1:46,47), "who smote Midian in the field of Moab," and whose "city was Avith."
Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
(3.) One of “the king’s seed in Edom.” He fled into Egypt, where he married the sister of Pharaoh’s wife (1 Kings 11:14-22). He became one of Solomon’s adversaries.
Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (
(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50 Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) Also a king of Edom, with Pau for his capital. (
1. An Idumean prince, who defeated the Midianites in the plains of Moab, Ge 36:35 1Ch 1:16.
2. A second prince of Edom, mentioned in 1Ch 1:51.
3. Another Edomite of the royal family, who fled to Egypt while young, upon David’s conquest of Edom, 2Sa 8:14; was well received, and married the queen’s sister. After the death of David and Joab, he returned to Edom and made an ineffectual effort to throw off the yoke of Solomon, 1Ki 11:14-22 2Ch 8:17.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
Prep | N-proper — Preposition · noun properHR/Npl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain