1 Samuel 1:16 — Word Study
WLCאַל־ תִּתֵּן֙ אֶת־ אֲמָ֣תְךָ֔ לִפְנֵ֖י בַּת־ בְּלִיָּ֑עַל כִּֽי־ מֵרֹ֥ב שִׂיחִ֛י וְכַעְסִ֖י דִּבַּ֥רְתִּי עַד־ הֵֽנָּה׃
BSADo notʼal [consider, count] takenâthan▸ your servantʼâmâh [maidservant, female slave] for a wickedbᵉlîyaʻal [worthless, ungodly] womanbath for all this timeʻad I have been prayingdâbar■ [speaking, expressing my thoughts] out of the depthrôb [abundance, greatness] of my anguishsîyach [sorrow, complaint] and griefkaʻaç [vexation, frustration]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּתֵּן֙ | you give | Verb, Qal, jussive second person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲמָ֣תְךָ֔ | maidservant your | Noun common feminine singular construct, suffix |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| בַּת־ | a daughter of | Noun common, feminine singular construct |
| בְּלִיָּ֑עַל | worthlessness | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| מֵרֹ֥ב | from [the] greatness of | Preposition, noun common masculine singular construct |
| שִׂיחִ֛י | complaint my | Noun common masculine singular construct, suffix |
| וְכַעְסִ֖י | and provocation my | Conjunction, noun common masculine singular construct, suffix |
| דִּבַּ֥רְתִּי | I have spoken | Verb, Piel, perfect first person common singular |
| עַד־ | until | Preposition |
| הֵֽנָּה׃ | now | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not take your servant for a wicked woman; for all this time I have been praying out of the depth of my anguish and grief.” |
| KJV | Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. |
| ASV | Count not thy handmaid for a wicked woman; for out of the abundance of my complaint and my provocation have I spoken hitherto. |
| YLT | put not thy handmaid before a daughter of worthlessness, for from the abundance of my meditation, and of my provocation, I have spoken hitherto.' |
| WEB | Don’t consider your servant a wicked woman; for I have been speaking out of the abundance of my complaint and my provocation.” |
| BBE | Do not take your servant to be a good-for-nothing woman: for my words have come from my stored-up sorrow and pain. |
Translations agree on the rendering of בְּלִיָּ֑עַל as 'wicked' or 'worthless'.
The main clause is supported by a causal clause explaining Hannah's plea.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 Samuel 1:16
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 — Hannah's Pleagenerated
1 Samuel 1:16 captures a moment of personal anguish as Hannah, unable to conceive, expresses her deep sorrow to Eli. She clarifies that her heartfelt prayers are not a sign of wickedness but a reflection of her pain and desperation. This plea highlights her faith and the intensity of her emotional struggle, which resonates with the broader themes of suffering and divine intervention found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:12 | Now the sons of Eli were wicked men; they had no regard for the LORD |
| 2 | 1 Samuel 10:27 | But some worthless men said, “How can this man save us?” So they despised him and brought him no gifts; but Saul remained silent about it. |
| 3 | 1 Samuel 25:25 | My lord should pay no attention to this scoundrel Nabal, for he lives up to his name: His name means Fool, and folly accompanies him. I, your servant, did not see my lord’s young men whom you sent. |
| 4 | Deuteronomy 13:13 | that wicked men have arisen from among you and have led the people of their city astray, saying, “Let us go and serve other gods” (which you have not known), |
| 5 | Job 6:2–3 | “If only my grief could be weighed and placed with my calamity on the scales. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בְּלִיָּ֑עַל, be.li.Ya.'algenerated
The term בְּלִיָּ֑עַל (bliya`al) denotes worthlessness or wickedness. It is often used to describe individuals or actions that are morally corrupt or devoid of value. In this context, Hannah is asserting that she does not embody such characteristics.
The usage of this word emphasizes Hannah's desire to distance herself from any association with evil, as she seeks to be seen as a faithful servant rather than one who is worthless or ungodly.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of בְּלִיָּ֑עַל, rendering it as 'wicked' or 'worthless'.
Sentence Structuregenerated
The main finite verb is תִּתֵּן֙ (ti.Ten), you give, which governs the sentence. It is complemented by a noun phrase indicating the object, and a series of prepositional and noun phrases that elaborate on Hannah's state and her plea.
The structure emphasizes her direct address to Eli, framing her request within the context of her emotional turmoil and the defense of her character.
Septuagint Backgroundgenerated
The Septuagint translates בְּלִיָּ֑עַל as λοιμήν (loimēn), which carries a sense of moral corruption. This choice reflects a similar understanding of worthlessness, aligning with the Hebrew meaning.
This translation suggests an interpretive layer, emphasizing the moral implications of Hannah's plea and her desire to be seen as righteous.
In plain words — the whole versegenerated
1 Samuel 1:16 shows Hannah pleading with Eli not to view her as a wicked woman. She explains that her deep prayers come from a place of great sorrow and frustration, indicating her sincerity and emotional struggle.
Frequently Asked Questionsgenerated
Hannah is asserting that her prayers are not those of a wicked person; rather, they stem from her deep anguish and desire for a child.
Hannah's distress comes from her inability to conceive, which causes her significant emotional pain and social stigma.
Hannah's plea shows her faithfulness and sincerity, as she seeks to clarify her actions and intentions to Eli.
This moment sets the stage for God's intervention in Hannah's life, leading to the birth of Samuel, a significant figure in Israel's history.
Reflection Questionsgenerated
- How can I express my deepest sorrows to God like Hannah did?
- What does it mean to be misunderstood by others in times of distress?
- In what ways can I support those who are struggling with their own anguish?
- How does this passage encourage me to bring my concerns before God?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this passage to discuss themes of faith and sincerity in prayer, highlighting Hannah's example as a model for believers.
34. As if to say: She who speaks to you of the goods of eternal life does not deserve to be despised as an idolater. She also asserts that she is His handmaid,Early Church Fathers on 1 Samuel 1 →
Responding Anna, No, my lord, she said, etc. The Church from the gentiles, responding, said, No, O priest of Judea, consider not burdened by sins she who has already been purified by the font of baptism and the participation of the sacred…Early Church Fathers on 1 Samuel 1 →
Do not consider your servant as one of the daughters of Belial, etc. Do not compare me to souls deceived by diabolical fraud;Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCount not thine handmaid for a daughter of Belial,.... A yokeless, a lawless, impudent, and abandoned creature; one of the most wicked, vilest, and most profligate wretches; as she must be to come
Read John Gill on 1 Samuel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor a daughter of Belial; for such a wicked monster, as a drunken woman is. The oppression of my spirits hath forced me to speak, and that so liberally at this time, for the case of my sinking heart.
Read Matthew Poole on 1 Samuel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.Ver. 16. Count not thine handmaid for a daughter of Belial.] That is, Of the devil, as all drunkards are confessedly. Behemoth lieth in the fens, which Gul. Parisiensis applieth to the devil dwelling in drunken hearts. See Luke 11:24. Oh that our carousers were persuaded, as Mohammed told his followers, that in every grape there dwelt a devil! For out of the abundance of my complaint and grief.] Not of wine, or any other inebriating liquor, whereof the Italians, besides wine, have many sorts: the most delicious they blasphemously call Lachrymae Christi.…
Read John Trapp on 1 Samuel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Count not thine handmaid for a daughter of Belial] אל תתן את אמתך לפני בת בליעל al titten eth amathecha liphney bath Beliyael; 'Put not thy handmaiden before the faces of a daughter of Belial." "If I am a drunkard, and strive by the most execrable hypocrisy (praying in the house of God) to cover my iniquity, then I am the chief of the daughters of Belial." Or, "Give not thy handmaid to reproach) before the faces of the daughters of Belial." Several of these probably attended there for the purposes of prostitution and gain; for it is said, 1 Samuel 2:22, that Eli's sons lay with the women at the door of the tabernacle, though this may refer to the women who kept the door.
Read AdamClarke on 1 Samuel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges16. a daughter of Belial] Rather, a worthless, or, wicked woman. Our translators have wrongly treated this word as a proper name in the historical books, but not elsewhere, though the alternative is generally given in the margin. It means worthlessness, and according to the usual Hebrew idiom a son or daughter of worthlessness signifies “a worthless man or woman,” and with positively bad sense, a lawless, ungodly, wicked person. If “naughty,” by which the word is rendered in Proverbs 6:12, had retained its archaic sense, it would be a fair equivalent. “Belial,” or more correctly “Beliar,” is used by St Paul in 2 Corinthians 6:15 as a name of Satan, the personification of all lawlessness and…
Read Cambridge on 1 Samuel 1 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. A daughter of Belial — The Hebrew word áìéòì, beliyaal, rendered as a proper name here and frequently elsewhere in the Old Testament, means worthlessness, lowness.
Read Daniel Denison Whedon on 1 Samuel 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not take your servant for a wicked woman; for all this time I have been praying out of the depth of my anguish and grief.”
Don’t consider your servant a wicked woman; for I have been speaking out of the abundance of my complaint and my provocation.”
Do not take your servant for a wicked woman, for all this time I have been praying out of the depth of my anguish and grief.”
Don’t consider your servant a wicked woman, for until now I have spoken from my deep pain and anguish.”
Tyndale line
Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
Count not thy handmaid for a wicked woman; for out of the abundance of my complaint and my provocation have I spoken hitherto.
Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and my provocation have I spoken hitherto.
Count not thy handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
Count not thine handmaide for a wicked woman: for of the abundance of my complaint and my griefe haue I spoken hitherto.
Strictly literal
Take not thy handmaid for a daughter of Belial: for out of the abundance of my grief and provocation have I spoken hitherto.
put not thy handmaid before a daughter of worthlessness, for from the abundance of my meditation, and of my provocation, I have spoken hitherto.'
do not put your handmaid before a daughter of worthlessness, for from the abundance of my meditation, and of my provocation, I have spoken until now.”
Esteem not thy handmaid as a worthless woman; for out of the abundance of my grief and vexation have I spoken hitherto.
Do not consider your servant to be a shameless woman; I have been speaking out of the abundance of my great concern and provocation.”
From the Latin
Count not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now.
Simplified
Please don't think I'm a bad woman! I have been praying because of all my troubles and grief.”
Do not take your servant to be a good-for-nothing woman: for my words have come from my stored-up sorrow and pain.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 12 of the 14 words matched. The Septuagint's word order and articles differ, but the core meaning remains consistent across both texts.
אַל־ תִּתֵּן֙ אֶת־ אֲמָ֣תְךָ֔ לִפְנֵ֖י בַּת־ בְּלִיָּ֑עַל כִּֽי־ מֵרֹ֥ב שִׂיחִ֛י וְכַעְסִ֖י דִּבַּ֥רְתִּי עַד־ הֵֽנָּה׃
12 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 Samuel 1:16
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אָמָה (amah) refers to a maid or handmaid, often indicating a female servant or slave. The term can also imply humility in certain contexts. It is derived from a primitive root and is consistently used to denote a female in servitude.
אָמָה n.f. maid, handmaid
lit. maidservant
fig. in address
base
H519 אָמָה maid, handmaid
519 'amah aw-maw'
apparently a primitive word; a maid-servant or female
slave:--(hand-)bondmaid(-woman), maid(-servant).
אָמָה (a.mah) — maidservant.
1) maid-servant, female slave, maid, handmaid, concubine
1a) of humility (fig.)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בְּלִיַּ֫עַל (bliya`al) refers to worthlessness or wickedness, often associated with destruction. It is derived from roots meaning 'without profit' and can describe ungodly individuals. The term appears in contexts related to moral depravity and is linked to concepts of ruin. Some sources emphasize its use as a name, similar to 'Satan'.
בְּלִיַּ֫עַל 27 n.[m.] worthlessness
abstr.
concr. elliptical
ruin, destruction
base
H1100 בְּלִיַּ֫עַל worthlessness
1100 bliya`al bel-e-yah'-al
from 1097 and 3276; without profit, worthlessness; by
extension, destruction, wickedness (often in connection with
376, 802, 1121, etc.):--Belial, evil, naughty, ungodly (men),
wicked.
see HEBREW for 01097
see HEBREW for 03276
see HEBREW for 0376
see HEBREW for 0802
see HEBREW for 01121
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial.
A name like sa.tan (שָׂטָן "Satan" H7854)
This name means worthless, base, wicked
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: destruction.
: destruction
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: worthless.
: worthless
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
N-ms — Noun common · masculine singular absoluteHNcmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שִׂיחַ (siyach) refers to a form of contemplation or utterance, encompassing meanings such as communication, complaint, meditation, and talk. It is derived from a related root and is associated with expressions of musing or anxiety. The entries suggest a focus on the emotional aspects of communication, particularly in the context of complaints or meditative thoughts.
שִׂיחַ n.m. complaint, musing
base
H7879 שִׂיחַ
7879 siyach see'-akh
from 7878; a contemplation; by implication, an
utterance:--babbling, communication, complaint, meditation,
prayer, talk.
see HEBREW for 07878
שִׂיחַ (si.ach) — complaint.
1) meditation, complaint, musing
1a) plaint, complaint
1b) following are uncertain
1b1) musing
1b2) anxiety, trouble
1b3) talk
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
HD — AdverbHD
