1 Samuel 1:8 — Word Study
WLCוַיֹּ֨אמֶר לָ֜הּ אֶלְקָנָ֣ה אִישָׁ֗הּ חַנָּה֙ לָ֣מֶה תִבְכִּ֗י וְלָ֙מֶה֙ לֹ֣א תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֤וֹא אָֽנֹכִי֙ ט֣וֹב לָ֔ךְ מֵעֲשָׂרָ֖ה בָּנִֽים׃
BSAHannahChannâh [why are you weeping, what's troubling you] whymâh are you cryingbâkâh▸ her husbandʼîysh ElkanahʼElqânâh [her life partner, companion] askedʼâmar▸ Whymâh won’t youlôʼ eatʼâkal▸ [take food, nourish yourself] Whymâh is your heartlêbâb [innermost being, emotions] so grievedyâraʻ▸ [sorrowful, afflicted] Am Iʼânôkîy notlôʼ betterṭôwb [more valuable, sufficient] than tenʻeser sonsbên [male children, descendants]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לָ֜הּ | to her | Preposition, suffix |
| אֶלְקָנָ֣ה | Elkanah | Noun proper masculine |
| אִישָׁ֗הּ | husband her | Noun common masculine singular construct, suffix |
| חַנָּה֙ | O Hannah | Noun proper feminine |
| לָ֣מֶה | why? | Preposition, pronoun |
| תִבְכִּ֗י | do you weep | Verb, Qal, imperfect second person feminine singular |
| וְלָ֙מֶה֙ | and why? | Conjunction, preposition, pronoun |
| לֹ֣א | not | Particle |
| תֹֽאכְלִ֔י | are you eating | Verb, Qal, imperfect second person feminine singular |
| וְלָ֖מֶה | and why? | Conjunction, preposition, pronoun |
| יֵרַ֣ע | is sad | Verb, Qal, imperfect third person masculine singular |
| לְבָבֵ֑ךְ | heart your | Noun common masculine singular construct, suffix |
| הֲל֤וֹא | ¿ not | Particle, particle |
| אָֽנֹכִי֙ | [am] I | Pronoun |
| ט֣וֹב | good | Adj |
| לָ֔ךְ | to you | Preposition, suffix |
| מֵעֲשָׂרָ֖ה | more than ten | Preposition, noun common feminine singular absolute |
| בָּנִֽים׃ | sons | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Hannah, why are you crying?” her husband Elkanah asked. “Why won’t you eat? Why is your heart so grieved? Am I not better to you than ten sons?” |
| KJV | Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? |
| ASV | And Elkanah her husband said unto her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? |
| YLT | And Elkanah her husband saith to her, 'Hannah, why weepest thou? and why dost thou not eat? and why is thy heart afflicted? am I not better to thee than ten sons?' |
| WEB | Elkanah her husband said to her, “Hannah, why do you weep? Why don’t you eat? Why is your heart grieved? Am I not better to you than ten sons?” |
| BBE | Then her husband Elkanah said to her, Hannah, why are you weeping? and why are you taking no food? why is your heart troubled? am I not more to you than ten sons? |
The translations agree on the emotional state described in this verse, using similar terms for Hannah's sorrow.
The sentence consists of a main clause followed by three questions, each probing deeper into Hannah's emotional state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 1:8
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 Distressgenerated
1 Samuel 1:8 captures a poignant moment where Elkanah seeks to understand Hannah's sorrow. Despite his love and concern, he is perplexed by her deep grief, which stems from her longing for children. This passage reflects the emotional struggles faced by Hannah, as she deals with societal pressures and personal desires, paralleling themes of hope and despair found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 12:16–17 | David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground. |
| 2 | 2 Kings 8:12 | “Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.” |
| 3 | Job 6:14 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 4 | John 20:13–15 | “Woman, why are you weeping?” they asked. “Because they have taken my Lord away,” she said, “and I do not know where they have put Him.” |
| 5 | 1 Thessalonians 5:14 | And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יֵרַ֣ע, ye.Ra'generated
The verb יֵרַע (yara`) means 'to be sad' or 'to be afflicted.' It conveys a sense of emotional turmoil, reflecting Hannah's inner state. The parsing indicates it is in the Qal stem, imperfect tense, third person masculine singular, suggesting an ongoing state of being.
This word captures the essence of Hannah's distress, as it describes her heart's condition. It signifies not just sadness but a deeper sense of affliction, resonating with the emotional weight of her situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the translation reads 'is sad,' which aligns with the emotional context of the verse.
Sentence Structuregenerated
The main verb is יֹּ֨אמֶר, and he said, which governs the entire sentence. The structure includes several clauses that elaborate on Elkanah's questions and observations regarding Hannah's emotional state.
The sentence flows from Elkanah's direct address to Hannah, followed by a series of questions that highlight his concern. This structure emphasizes the relational dynamics between the characters.
Septuagint Backgroundgenerated
The Septuagint translates יֵרַ֣ע as λυπεῖ, meaning 'to grieve' or 'to cause sorrow.' This choice broadens the emotional context, suggesting not only sadness but also the impact of Hannah's distress on those around her.
This translation indicates a nuanced understanding of the emotional landscape, aligning with the themes of grief and longing present in the narrative.
In plain words — the whole versegenerated
1 Samuel 1:8 shows Elkanah asking Hannah why she is crying and not eating, expressing his concern for her heart. His questions reveal his love and desire to support her during a difficult time, highlighting the emotional challenges she faces.
Frequently Asked Questionsgenerated
Elkanah's question reflects his concern for Hannah's emotional well-being and his desire to understand her distress.
Hannah's emotional turmoil is evident through Elkanah's questions, highlighting her deep longing for children and the societal pressures she endures.
The word 'sad' captures Hannah's profound emotional pain, indicating that her grief is not just momentary but deeply felt.
Elkanah's response shows his compassion and love for Hannah, as he seeks to comfort her during her distress.
Reflection Questionsgenerated
- In what ways do I express my emotions when I am feeling distressed?
- How can I support those around me who are going through difficult times, as Elkanah did for Hannah?
- What are some personal challenges that resonate with Hannah's story?
- How can I find comfort and hope in my own moments of sadness?
The early church on this verse — how the Fathers read it
Early commentators draw on this passage to discuss themes of emotional distress and divine consolation, offering insights into Hannah's experience.
19. Therefore, as if the Redeemer speaks to the mind of the teacher through the consolation of inner inspiration: You complain in vain about the lost gain of preaching,Early Church Fathers on 1 Samuel 1 →
To these banquets indeed he was exhorting his weeping spouse when he said: "Why are you sad, O my soul, and why do you trouble me? Hope in God, for I shall yet praise him,Early Church Fathers on 1 Samuel 1 →
Then Elkanah, her husband, said to her: "Anna, why do you weep?" etc. Ten sons symbolize the receivers or observers of the law's decalogue.Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 1:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Elkanah her husband to her, Hannah, why weepest thou?.... Since it was a time of rejoicing, as every festival was, especially at the ingathering of the fruits of the earth: and why eatest thou not?
Read John Gill on 1 Samuel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOughtest thou not to value my hearty love to thee, more than the having of as many sons as Peninnah hath? She would willingly change conditions with thee.
Read Matthew Poole on 1 Samuel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten sons?Ver. 8. Hannah, why weepest thou?] Children should not be desired too passionately, because they are certain cares, but uncertain comforts. Sir Thomas Moore’ s wife was mightily desirous of "a boy," - that was her word, - and she had one that proved a fool: and saith her husband, You were never quiet till you had a boy; and now you have one that will be all his life a boy. Am not I better to thee than ten sons?] Than those ten sons of Peninnah, saith Lyra, following the Hebrews.
Read John Trapp on 1 Samuel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Than ten sons.—Merely a round number to express many. The simple narration evidently came from Hannah, who, no doubt, in after years loved to dwell on her past sorrowful life, contrasted with her present strange blessedness as mother of the Restorer of the people.
Read Charles John Ellicott on 1 Samuel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Am not I better to thee than ten sons?] TEN, a certain for an uncertain number. Is not my especial affection to thee better than all the comfort thou couldst gain, even from a numerous family?
Read AdamClarke on 1 Samuel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges8. better to thee than ten sons] Cp. Rth 4:15.
Read Cambridge on 1 Samuel 1 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Better… than ten sons — There is greater good in matrimonial concord than in mere fruitfulness. — Grotius.
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
“Hannah, why are you crying?” her husband Elkanah asked. “Why won’t you eat? Why is your heart so grieved? Am I not better to you than ten sons?”
Elkanah her husband said to her, “Hannah, why do you weep? Why don’t you eat? Why is your heart grieved? Am I not better to you than ten sons?”
“Hannah, why are you crying?” her husband Elkanah asked. “Why won’t you eat? Why is your heart so grieved? Am I not better to you than ten sons?”
Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? Am I not better to you than ten sons?”
Tyndale line
Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
And Elkanah her husband said unto her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
And Elkanah her husband said unto her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
Then sayd Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thine heart troubled? am not I better to thee then ten sonnes?
Strictly literal
And Elkanah her husband said to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? Am not I better to thee than ten sons?
And Elkanah her husband saith to her, 'Hannah, why weepest thou? and why dost thou not eat? and why is thy heart afflicted? am I not better to thee than ten sons?'
And her husband Elkanah says to her, “Hannah, why do you weep? And why do you not eat? And why is your heart afflicted? Am I not better to you than ten sons?”
Then said to her Elkanah her husband, Hannah, why wilt thou weep? and why wilt thou not eat? and why should thy heart be grieved? am not I better to thee than ten sons?
Elkanah her husband always said to her, “Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not better to you than ten sons?”
From the Latin
Then Elcana her husband said to her: Anna, why weepest thou? and why dost thou not eat? And why dost thou afflict thy heart? Am not I better to thee than ten children?
Simplified
“Hannah, what are you crying for?” her husband Elkanah would ask. “Why don't you eat? Why are you so upset? Aren't I better to you than ten sons?”
Then her husband Elkanah said to her, Hannah, why are you weeping? and why are you taking no food? why is your heart troubled? am I not more to you than ten sons?
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 17 of the 19 words matching. This consistency reflects a shared understanding of the text's meaning across these traditions, though the Septuagint's word order differs.
וַיֹּ֨אמֶר לָ֜הּ אֶלְקָנָ֣ה אִישָׁ֗הּ חַנָּה֙ לָ֣מֶה תִבְכִּ֗י וְלָ֙מֶה֙ לֹ֣א תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֤וֹא אָֽנֹכִי֙ ט֣וֹב לָ֔ךְ מֵעֲשָׂרָ֖ה בָּנִֽים׃
17 of the 19 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 1:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word אֶלְקָנָה (Elqanah) means 'God has created' or 'God has taken possession.' It refers to several individuals in the Old Testament, including Samuel's father, a ruler during Ahaz's reign, and various Levites. The name is composed of elements meaning 'God' and 'to obtain.' It is first mentioned in Exodus 6:24.
אֶלְקָנָה n.pr.m. (God has created, or taken possession)
father of Samuel
son of Korah
a ruler in Jerusalem in the time of Ahaz
one of David’s warriors
several Levites
base
H511 אֶלְקָנָה (God has created, or taken possession) . father of Samuel
. son of Korah
. a ruler in Jerusalem in the time of Ahaz
. one of David’s warriors
. several Levites
511 'Elqanah el-kaw-naw'
from 410 and 7069; God has obtained; Elkanah, the name of
several Israelites:--Elkanah.
see HEBREW for 0410
see HEBREW for 07069
אֶלְקָנָה (el.qa.nah) — Elkanah.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.24;
son of: Korah (H7141I);
brother of: Assir (H0617) and Ebiasaph (H0043)
§ Elkanah = "God has possessed" or "God has created"
1) Samuel's father
2) a ruler in Jerusalem in the time of king Ahaz
3) one of David's mighty warriors
4) son of Korah
5) several Levites
אֶלְקָנָה (el.qa.nah) — Elkanah.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.1;
son of: Jeroham (H3395); married to Hannah (H2584) and Peninnah (H6444);
father of: Samuel (H8050)
§ Elkanah = "God has possessed" or "God has created"
1) Samuel's father
2) a ruler in Jerusalem in the time of king Ahaz
3) one of David's mighty warriors
4) son of Korah
5) several Levites
אֶלְקָנָה (el.qa.nah) — Elkanah.
N-proper — Noun proper masculineHNpm
el-ka'-na ('elqanah, "God has possessed"):
(1) An Ephraimite, the father of Samuel (1Sa 1:1-28; 2:11-20). Of his two wives, Hannah, the childless, was best beloved. At Shiloh she received through Eli the promise of a son. Elkanah, with Hannah, took the young Samuel to Shiloh when he was weaned, and left him with EIi as their offering to Yahweh. They were blessed with three other sons and two daughters.
Elkanah
God-created. (1.) The second son of Korah (Ex. 6:24), or, according to 1 Chr. 6:22, 23, more correctly his grandson.
(2.) Another Levite of the line of Heman the singer, although he does not seem to have performed any of the usual Levitical offices. He was father of Samuel the prophet (1 Chr. 6:27, 34). He was “an Ephrathite” (1 Sam. 1:1, 4, 8), but lived at Ramah, a man of wealth and high position. He had two wives, Hannah, who was the mother of Samuel, and Peninnah.
God the zealous; the zeal of God
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Prep | Part — Conjunction · preposition · pronounHC/R/Pi
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
Eating
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word “eat” is used metaphorically…
The Jews would have considered themselves polluted by eating with people of another religion, or with any who were ceremonially unclean or disreputable-as with Samaritans, Joh 4:9, publicans, Mt 9:11, or Gentiles, Ac 10:28 Ga 2:12. Eating together was an established token of mutual confidence and friendship, a pledge of friendly relations between families, which their children were expected to perpetuate. The rites of hospitality were held sacred; and to this day, among the Arabs, a fugitive is safe for the time, if he gains the shelter of even an enemy’s tent. The abuse of hospitality was a great crime, Ps 41:9.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Prep | Part — Conjunction · preposition · pronounHC/R/Pi
יָרַע (yara`) is a Hebrew verb that primarily means to quiver or tremble. It is derived from a root meaning to be broken up through violent action, which can also imply a sense of fear. The only Old Testament reference provided is Isaiah 15:4, where it is used in the context of trembling.
[יָרַע] vb. quiver—Qal Is 15:4
ref
H3415 [יָרַע] quiver
3415 yara` yaw-rah'
a primitive root; properly, to be broken up (with any violent
action) i.e. (figuratively) to fear:--be grevious (only Isa.
15:4; the rest belong to 7489).
see HEBREW for 07489
יָרַע (ya.ra) — be ill.
(Qal) to tremble, quiver
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Prep | Adj — Preposition · noun common feminine singular absoluteHR/Ncfsa
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
