1 Samuel 1:5 — Word Study
WLCוּלְחַנָּ֕ה יִתֵּ֛ן מָנָ֥ה אַחַ֖ת אַפָּ֑יִם כִּ֤י אֶת־ חַנָּה֙ אָהֵ֔ב וַֽיהוָ֖ה סָגַ֥ר רַחְמָֽהּ׃
BSABut to HannahChannâh [the mother of Samuel] he would givenâthan▸ aʼechâd doubleʼaph portionmânâh [a worthy share, an extra amount] forkîy he lovedʼâhab■ [had affection for, cherished] herChannâh ◂even though the LORDYᵉhôvâh [Yehovah, The covenant Name of God] had closedçâgar■ [shut, made barren] her wombrechem [the place where a fetus grows, the matrix]
| Greek | English | Parsing |
|---|---|---|
| וּלְחַנָּ֕ה | and to Hannah | Conjunction, preposition, noun proper feminine |
| יִתֵּ֛ן | he gave | Verb, Qal, imperfect third person masculine singular |
| מָנָ֥ה | a portion | Noun common, feminine singular absolute |
| אַחַ֖ת | one | Noun common, feminine singular construct |
| אַפָּ֑יִם | double | Noun common, masculine dual absolute |
| כִּ֤י | for | Particle |
| אֶת־ | the object marker | Particle |
| חַנָּה֙ | Hannah | Noun proper feminine |
| אָהֵ֔ב | he loved | Verb, Qal, perfect third person masculine singular |
| וַֽיהוָ֖ה | and Yahweh | Conjunction, noun proper |
| סָגַ֥ר | he had closed | Verb, Qal, perfect third person masculine singular |
| רַחְמָֽהּ׃ | womb her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But to Hannah he would give a double portion, for he loved her even though the LORD had closed her womb. |
| KJV | But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. |
| ASV | but unto Hannah he gave a double portion; for he loved Hannah, but Jehovah had shut up her womb. |
| YLT | and to Hannah he giveth a certain portion — double, for he hath loved Hannah, and Jehovah hath shut her womb; |
| WEB | but he gave a double portion to Hannah, for he loved Hannah, but Yahweh had shut up her womb. |
| BBE | But to Hannah he gave one part, though Hannah was very dear to him, but the Lord had not let her have children. |
Where they part company is in the rendering of מָנָ֥ה — see How Translations Differ.
The sentence contains a main clause with a reason and a contrasting subordinate clause regarding the LORD's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 1:5
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 Family of Elkanahgenerated
1 Samuel 1:5 describes how Elkanah, a man with two wives, shows favoritism towards Hannah, who is unable to bear children. This context sets the stage for the emotional struggles Hannah faces due to her barrenness and the rivalry with Elkanah's other wife, Peninnah. The narrative continues to develop the themes of love, favor, and divine intervention in Hannah's life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:34 | When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph. |
| 2 | Genesis 45:22 | He gave new garments to each of them, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. |
| 3 | Genesis 29:30–31 | Jacob slept with Rachel as well, and indeed, he loved Rachel more than Leah. So he worked for Laban another seven years. |
| 4 | Deuteronomy 21:15 | If a man has two wives, one beloved and the other unloved, and both bear him sons, but the unloved wife has the firstborn son, |
| 5 | Genesis 20:18 | for on account of Abraham’s wife Sarah, the LORD had completely closed all the wombs in Abimelech’s household. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חַנָּה, u.le.cha.Nahgenerated
The name חַנָּה (Channah) means 'grace' and signifies favor. Hannah is the mother of Samuel, a significant prophet in the Old Testament, and her story is pivotal in the narrative of Israel's transition to monarchy.
The parsing indicates that חַנָּה is a proper noun in the feminine form, emphasizing her identity and role within the family and the broader biblical narrative.
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 of the verse is יִתֵּ֛ן, he gave, which governs the phrase describing the recipient and the portion given. The structure indicates a cause-and-effect relationship, where Elkanah's love prompts his action.
The sentence is composed of clauses that detail the action of giving, the recipient, and the reason for the action, with the LORD's action noted as a contrasting element.
Septuagint Backgroundgenerated
The Septuagint translates יִתֵּ֛ן as ἔδωκεν, indicating a straightforward rendering of the act of giving. This choice aligns with the Hebrew meaning, showing consistency in the portrayal of Elkanah's generosity.
The Greek word for חַנָּה is αννα, which maintains the name's significance and connection to grace, similar to its Hebrew counterpart.
In plain words — the whole versegenerated
1 Samuel 1:5 tells us that Elkanah gave a double portion to his wife Hannah because he loved her, even though the LORD had closed her womb. This highlights the emotional dynamics within Elkanah's family and the struggles Hannah faced due to her inability to bear children.
Frequently Asked Questionsgenerated
Elkanah gave Hannah a double portion to show his love and affection for her, despite her inability to have children.
This phrase indicates that Hannah was unable to conceive, which was a source of distress for her, especially in the context of her rivalry with Peninnah.
In biblical times, a woman's value was often associated with her ability to bear children, making Hannah's barrenness a significant issue, while Elkanah's favoritism highlights family dynamics.
Hannah's story teaches about faith, perseverance, and the importance of seeking God in times of distress, as she ultimately prays for a child.
Reflection Questionsgenerated
- In what ways can I show love and support to those who are struggling, like Elkanah did for Hannah?
- How do I respond to situations in my life that seem closed off or barren?
- What does Hannah's experience teach me about patience and faith in God's timing?
- How can I cultivate a spirit of grace and favor in my relationships?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Hannah's story to discuss themes of grace, suffering, and divine intervention. Quotations from John Chrysostom and Gregory the Dialogist reflect on the significance of her experience.
Let us not take this with a grain of salt; instead let us learn also from this the highest values, and when we fall foul of some disaster, even if we are suffering grief and pain, even if the trouble seems insupportable to us,Early Church Fathers on 1 Samuel 1 →
15. What does it mean that when he gave portions to Peninnah, and to her sons and daughters, he was by no means sad: but when he gave one portion to Hannah, he is said to have been sad? But what is the one portion of Hannah,Early Church Fathers on 1 Samuel 1 →
The sons of Peninnah are the counsels of the holy mind, which grow through the pursuit of piety in the active life. These sons receive portions with their mother when the counsels of piety grow rich in devotion to good works unto the…Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 1:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut unto Hannah he gave a worthy portion,.... Or, one choice portion, as the Targum; the best part or portion in the peace offering, of what the priest had not; he had the breast and the right
Read John Gill on 1 Samuel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA worthy portion, or, an honourable or select part, such as the master of the feast usually gave to the person most respected or beloved. See ,24. He loved Hannah, with a singular and eminent love. Compare .
Read Matthew Poole on 1 Samuel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.Ver. 5. But unto Hannah he gave a worthy portion.] Heb., A gift of the face; partem spectabilem; a choice dainty piece, such as a man might well set before his best guests, as looking better than any of the rest. For he loved Hannah: but the Lord had shut up her womb.] For an allay to his love: God is wise and jealous. Piscator rendereth it, "He loved Hannah, although the Lord had shut up her womb": that was no stop to his love.
Read John Trapp on 1 Samuel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) A worthy portion.—Literally, one portion for two persons: i.e., a double portion. It was an expression of his deep love for her. As Von Gerlach puts it, “Thou art as dear to me as if thou hadst borne me a child.” Some scholars would translate the difficult Hebrew expression here by, “But to Hannah he gave a portion of anger or sadness,” thus intensifying the natural sorrow of Hannah by representing her husband as unkind. The Vulgate, Luther, and Abarbanel favour this singular interpretation; but the one adopted by the English Version, and explained above, is in all respects grammatically and exegetically to be preferred.
Read Charles John Ellicott on 1 Samuel 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Unto Hannah he gave a worthy portion] The Hebrew here is very obscure, יתן מנה אחת אפים yitten manah achath appayim; he gave her one portion of two faces; which the Syriac renders, he gave her one DOUBLE PART; and the Chaldee, he gave her one CHOSEN part; the Arabic is nearly the same; the Vulgate Annae autem dedit unam partem tristis, but to Anna he being sorrowful gave one part. As the shew-bread that was presented to the Lord was called לחם פנים lechem panim, the bread of faces, because it was placed before the face or appearances of the Lord; probably this was called מנה אפים manah appayim, because it was the portion that belonged to, or was placed before, the person who had…
Read AdamClarke on 1 Samuel 1 →CambridgeThe Cambridge Bible for Schools and Colleges5. a worthy portion] Lit., one portion for two persons: a double portion. If the text is sound, this seems to be the best explanation of an obscure expression. Elkanah marked his love for Hannah by giving her a double portion. Similarly Joseph distinguished Benjamin by sending him a fivefold portion (Genesis 43:34). But the Sept. points to a different reading which would give the following sense: “And to Hannah he gave a single portion, because she had no child: nevertheless Elkanah loved Hannah most: but the Lord had shut up her womb.” had shut up her womb] Hannah’s faith might have been strengthened by the recollection that Sarah (Genesis 16:1), Rachel (Genesis 30:1), Manoah’s wife…
Read Cambridge on 1 Samuel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleA worthy portion - Probably as in the margin. Naturally she would have had a single portion of the sacrifice (compare 1 Samuel 9:23), but because of his love to her he gave her a double portion,
Read Albert Barnes 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
But to Hannah he would give a double portion, for he loved her even though the LORD had closed her womb.
but he gave a double portion to Hannah, for he loved Hannah, but Yahweh had shut up her womb.
But to Hannah he would give a double portion, for he loved her even though the LORD had closed her womb.
But he would give a double portion to Hannah, because he especially loved her. Now the Lord had not enabled her to have children.
Tyndale line
But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.
but unto Hannah he gave a double portion; for he loved Hannah, but Jehovah had shut up her womb.
but unto Hannah he gave a double portion: for he loved Hannah, but the LORD had shut up her womb.
But to Hannah he gave a worthy portion; for he loved Hannah; but the LORD had rendered her barren.
But vnto Hannah he gaue a worthy portion: for he loued Hannah, and the Lord had made her barren.
Strictly literal
but to Hannah he used to give a double portion, for he loved Hannah; but Jehovah had shut up her womb.
and to Hannah he giveth a certain portion — double, for he hath loved Hannah, and Jehovah hath shut her womb;
and he gives a certain portion to Hannah—double, for he has loved Hannah, and YHWH has shut her womb;
But unto Hannah he gave a double portion; for Hannah he loved [greatly]; but the Lord had shut up her womb.
But to Hannah he always gave a double portion, for he loved Hannah, although Yahweh had closed her womb.
From the Latin
But to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb.
Simplified
He would give an extra portion to Hannah, to show his love for her even though the Lord hadn't given her any children.
But to Hannah he gave one part, though Hannah was very dear to him, but the Lord had not let her have children.
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 on the wording of this verse, with 10 of the 12 words matched. The Septuagint's word order and articles differ, but the core message remains consistent.
וּלְחַנָּ֕ה יִתֵּ֛ן מָנָ֥ה אַחַ֖ת אַפָּ֑יִם כִּ֤י אֶת־ חַנָּה֙ אָהֵ֔ב וַֽיהוָ֖ה סָגַ֥ר רַחְמָֽהּ׃
10 of the 12 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 1:5
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.
חַנָּה (Channah) refers to a woman named Hannah, who is the mother of Samuel in the Old Testament. The name is linked to the concept of being favored or showing grace. Hannah is first mentioned in 1 Samuel 1:2 and is noted for her role as one of Elkanah's wives.
חַנָּה n.pr.f. mother of Samuel
base
H2584 חַנָּה
2584 Channah khan-naw'
from 2603; favored; Channah, an Israelitess:--Hannah.
see HEBREW for 02603
חַנָּה (chan.nah) — Hannah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H);
mother of: Samuel (H8050)
§ Hannah = "grace"
the mother of Samuel, one of the wives of Elkanah
Conj | Prep | N-proper — Conjunction · preposition · noun proper feminineHC/R/Npf
han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1Sa 1). Hannah became the mother of five other children, three sons and two daughters (1Sa 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1Sa 2:19). She was a prophetess of no…
Hannah
Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these “yearly” visits, being grieved by reason of Peninnah’s conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (
(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed.
The pious wife of a Levite of Ramathaim-Zophim, named Elkanah, and mother of Samuel, B. C. 1171. She had earnestly besought the Lord for him, and freely devoted him to serve God according to her vow. She was afterwards blessed with three other sons and two daughters, 1Sa 1:1-2:21.
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מָנָה (manah) refers to a part or portion, often in the context of food or divisions. It is derived from a root meaning to weigh out, indicating something that is measured or allocated. The entries consistently emphasize its use in describing portions or rations.
מָנָה n.f. part, portion
base
H4490 מָנָה
4490 manah maw-naw'
from 4487; properly, something weighed out, i.e. (generally)
a division; specifically (of food) a ration; also a
lot:--such things as belonged, part, portion.
see HEBREW for 04487
מָנָה (ma.nah) — portion.
part, portion
N-fs — Noun common · feminine singular absoluteHNcfsa
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular constructHNcfsc
wun.
See NUMBER.
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md — Noun common · masculine dual absoluteHNcmda
dub'-'-l (shanah, "to repeat," as in counting; kaphal, "to fold over," or "double," as a cloth): A word used quite frequently in the Old Testament. Jacob ordered his sons to take double money in their hands, i.e. twice the necessary amount (Ge 43:12,15). If a thief be caught with a living animal he was to restore double (Ex 22:4); if property be stolen out of the house of one to whom it is entrusted he was to restore double (Ex 22:7,9). The firstborn was to receive a double portion of the inheritance (De 21:17). Likewise also by a beautiful symbol Elisha asked for a double portion of Elijah's spirit to fall upon him (2Ki…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
חַנָּה (Channah) refers to a woman named Hannah, who is the mother of Samuel in the Old Testament. The name is linked to the concept of being favored or showing grace. Hannah is first mentioned in 1 Samuel 1:2 and is noted for her role as one of Elkanah's wives.
חַנָּה n.pr.f. mother of Samuel
base
H2584 חַנָּה
2584 Channah khan-naw'
from 2603; favored; Channah, an Israelitess:--Hannah.
see HEBREW for 02603
חַנָּה (chan.nah) — Hannah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H);
mother of: Samuel (H8050)
§ Hannah = "grace"
the mother of Samuel, one of the wives of Elkanah
N-proper — Noun proper feminineHNpf
han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1Sa 1). Hannah became the mother of five other children, three sons and two daughters (1Sa 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1Sa 2:19). She was a prophetess of no…
Hannah
Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these “yearly” visits, being grieved by reason of Peninnah’s conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (
(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed.
The pious wife of a Levite of Ramathaim-Zophim, named Elkanah, and mother of Samuel, B. C. 1171. She had earnestly besought the Lord for him, and freely devoted him to serve God according to her vow. She was afterwards blessed with three other sons and two daughters, 1Sa 1:1-2:21.
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
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)
Conj | N-proper — Conjunction · noun properHC/Npt
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs