1 Samuel 14:44 — Word Study
WLCוַיֹּ֣אמֶר שָׁא֔וּל כֹּֽה־ יַעֲשֶׂ֥ה אֱלֹהִ֖ים וְכֹ֣ה יוֹסִ֑ף כִּֽי־ מ֥וֹת תָּמ֖וּת יוֹנָתָֽן׃
BSAAnd SaulShâʼûwl declaredʼâmar▸ [pronounced a curse upon himself] May Godʼĕlôhîym [Elohim, the supreme Judge] punish meʻâsâh▸ and ever sokôh severelyyâçaph▸ [with utmost vengeance] if you, JonathanYôwnâthân [Jehovah has given] do notkîy ◂surely diemûwth [most certainly, without a doubt, meet a mortal end, succumb to death]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁא֔וּל | Saul | Noun proper masculine |
| כֹּֽה־ | thus | Adverb |
| יַעֲשֶׂ֥ה | may he do | Verb, Qal, imperfect third person masculine singular |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| וְכֹ֣ה | and thus | Conjunction, adverb |
| יוֹסִ֑ף | may he add | Verb, Hiphil, imperfect third person masculine singular |
| כִּֽי־ | for | Particle |
| מ֥וֹת | certainly | Verb, Qal, infinitive absolute |
| תָּמ֖וּת | you will die | Verb, Qal, imperfect second person masculine singular |
| יוֹנָתָֽן׃ | O Jonathan | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!” |
| KJV | And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. |
| ASV | And Saul said, God do so and more also; for thou shalt surely die, Jonathan. |
| YLT | And Saul saith, 'Thus doth God do, and thus doth He add, for thou dost certainly die, Jonathan.' |
| WEB | Saul said, “God do so and more also; for you shall surely die, Jonathan.” |
| BBE | And Saul said, May God's punishment be on me if death is not your fate, Jonathan. |
Where they part company is in the phrasing of Saul's curse — see How Translations Differ.
The structure of the verse centers around Saul's declaration, leading into a conditional statement that emphasizes the gravity of his words.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁאוּל
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 14:44
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 Consequences of Saul's Oathgenerated
1 Samuel 14:44 shows Saul's desperate declaration as he curses himself, emphasizing the dire consequences of Jonathan's actions. This passage highlights the tension between a father's authority and the bond of family, as well as the weight of oaths made in the heat of the moment. The surrounding verses reveal the people's reaction to Saul's threat against Jonathan, showcasing the conflict between royal command and public sentiment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:22 | May God punish David, and ever so severely, if I let one of Nabal’s men survive until morning.” |
| 2 | Ruth 1:17 | Where you die, I will die, and there I will be buried. May the LORD punish me, and ever so severely, if anything but death separates you and me.” |
| 3 | 2 Samuel 3:9 | May God punish Abner, and ever so severely, if I do not do for David what the LORD has sworn to him: |
| 4 | 2 Samuel 19:13 | And say to Amasa, ‘Aren’t you my flesh and blood? May God punish me, and ever so severely, if from this time you are not the commander of my army in place of Joab!’” |
| 5 | 1 Samuel 14:39 | As surely as the LORD who saves Israel lives, even if it is my son Jonathan, he must die!” But not one of the troops said a word. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֖ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a noun that means 'God' and is often used in the Hebrew Bible to refer to the supreme deity. Its plural form suggests majesty and power, and it is used in various contexts to denote divine beings, rulers, and judges.
In this verse, Saul appeals to God as the ultimate judge, invoking His name to emphasize the seriousness of his curse. The use of אֱלֹהִים underscores the gravity of the situation, as Saul places his fate in the hands of the divine.
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 finite verb יֹּ֣אמֶר (he said) governs the entire sentence, with several clauses hanging off it: the subject (Saul), adverbial phrases indicating manner, and the verbs expressing the curse and its consequences.
The structure emphasizes Saul's declaration and the dire implications of his words, highlighting the tension in his relationship with Jonathan.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֖ים as θεὸς (Theos), which maintains the reference to God but also reflects the Greek understanding of divinity. This choice aligns with the traditional view of God as the supreme authority.
The use of θεὸς in the LXX reinforces the seriousness of Saul's oath, indicating that he is calling upon the highest power to witness his words.
In plain words — the whole versegenerated
1 Samuel 14:44 shows Saul making a grave declaration, saying that if Jonathan does not die, may God punish him severely. This reflects the seriousness of Saul's oath and the tension between his role as king and his relationship with his son.
Frequently Asked Questionsgenerated
Saul is expressing the seriousness of his words, suggesting that he believes divine judgment will fall upon him if he does not carry out his threat against Jonathan.
Saul's threat arises from a moment of anger and frustration, as he feels betrayed by Jonathan's actions that he believes have jeopardized Israel.
The people defend Jonathan, arguing that he should not die for bringing about a great victory for Israel, showing their loyalty to Jonathan over Saul’s command.
Jonathan's name means 'Jehovah has given,' which adds a layer of irony to Saul's threat, as it underscores the divine favor and purpose that Jonathan embodies.
Reflection Questionsgenerated
- What does Saul's declaration reveal about his character and leadership?
- How do family dynamics play a role in the tension of this narrative?
- In what ways can we see the consequences of hasty words in our own lives?
- How does the invocation of God's name influence the seriousness of oaths today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Samuel 14:44 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Saul answered, God do so and more also,.... A form of an oath imprecating evils upon him more and greater than he chose to mention, see the like form in Ruth 1:17, though Abarbinel thinks this is
Read John Gill on 1 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood.
Read Robert Jamieson on 1 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom this and other like expressions of Saul’ s, some gather that he was exceeding prone to the vice of swearing and cursing. Thou shalt surely die: strange perverseness! He who was so indulgent as to spare wicked Agag, 1 Samuel 15, is now so severe as to destroy his own worthy son: he that could easily dispense with God’ s righteous and reasonable command, will not bear the violation of his own rash and foolish command; because his own authority and power is concerned in this, and only God’ s in the other.
Read Matthew Poole on 1 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 14:44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan.Ver. 44. And Saul answered, God do so and more also.] It appeareth that Saul was a great swearer. Et rationem maiorem habebat iurameuti quam iuris, &c. Thou shalt surely die, Jonathan.] This was sharp law; as was afterwards that of Manlius the Roman, who condemned his own son to death for slaying an enemy without his command: whereupon sharp and severe commands were usually called Manliana, saith Gellius. But what an abhorred cruelty was that of Philip, king of Spain, who delivered up his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour the reformed religion!…
Read John Trapp on 1 Samuel 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43, 44) Lo, I must die.—These wild and thoughtless vows are peculiarly characteristic of this half-barbaric period. We have already observed that the age now closing had been peculiarly the age of vows. A similar terrible oath, equalling Saul’s in its rashness, had been taken by Jephthah. It is noticeable that not only Saul, who vowed the vow, but Jonathan, its victim, were convinced that the vow, though perhaps hastily and rashly made, must be kept. “Against both these,” says Erdman in Lange with great force “rises the people’s voice as the voice of God, the question (in 1 Samuel 14:45), ‘Shall Jonathan die? ‘and the answer,’ Far be it,’ expresses the sorrowful astonishment and the…
Read Charles John Ellicott on 1 Samuel 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 44. And Saul answered - thou shalt surely die, Jonathan.] To save thy rash oath! So must John Baptist's head be taken off at the desire of an impure woman, because a Herod had sworn to give her whatever she might request! Unfeeling brute! However, the king was JUDGE. But what said the people, who were the JURY?
Read AdamClarke on 1 Samuel 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!”
Saul said, “God do so and more also; for you shall surely die, Jonathan.”
And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!”
Saul said, “God will punish me severely if Jonathan doesn’t die!”
Tyndale line
And Saul answered, God do so and more also: for thou shalt surely die, Jonathan.
And Saul said, God do so and more also; for thou shalt surely die, Jonathan.
And Saul said, God do so and more also: for thou shalt surely die, Jonathan.
And Saul answered, God do so, and more also: for thou shalt surely die, Jonathan.
Againe Saul answered, God doe so and more also, vnlesse thou die the death, Ionathan.
Strictly literal
And Saul said, God do so [to me] and more also; thou shalt certainly die, Jonathan.
And Saul saith, 'Thus doth God do, and thus doth He add, for thou dost certainly die, Jonathan.'
And Saul says, “Thus God does, and thus does He add, for you certainly die, Jonathan.”
And Saul said, May God do thus now, and in future also; for thou shalt surely die, Jonathan.
Saul said, “God do so and more also to me, if you do not die, Jonathan.”
From the Latin
And Saul said: May God do so and so to me, and add still more: for dying thou shalt die, O Jonathan.
Simplified
Saul said, “May God punish me very severely if you do not die, Jonathan!”
And Saul said, May God's punishment be on me if death is not your fate, Jonathan.
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 agree on the wording of this verse, with all words matched. This consistency highlights the reliability of the text in both Hebrew and Greek traditions.
וַיֹּ֣אמֶר שָׁא֔וּל כֹּֽה־ יַעֲשֶׂ֥ה אֱלֹהִ֖ים וְכֹ֣ה יוֹסִ֑ף כִּֽי־ מ֥וֹת תָּמ֖וּת יוֹנָתָֽן׃
11 of the 11 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 14:44
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
שָׁאוּל (Sha'uwl) means 'asked' and is associated with several figures in the Old Testament, most notably Saul, the first king of Israel from the tribe of Benjamin. The entries indicate that the name can refer to multiple individuals, including an early king of Edom and a Levite. The name is derived from a passive participle form, suggesting a connection to the act of asking.
שָׁאוּל n.pr.m. (= asked)
397 1st king of Isr.
a king of Edom
a son of Simeon
a Levite
base
H7586 שָׁאוּל (= asked)
7586 Sha'uwl shaw-ool'
passive participle of 7592; asked; Shaul, the name of an
Edomite and two Israelites:--Saul, Shaul.
see HEBREW for 07592
שָׁאוּל (sha.ul) — Saul.
A king of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.2;
son of: Kish (H7027); married to Ahinoam (H0293) and Rizpah (H7532);
father of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444), Merab (H4764), Michal (H4324), Ish-bosheth (H0378), Armoni (H0764), Mephibosheth (H4648H)
§ Saul or Shaul = "desired"
1) a Benjamite, son of Kish, and the 1st king of Israel
2) an early king of Edom and a successor of Samlah
3) a son of Simeon
4) a Levite, son of Uzziah
שָׁאוּל (sha.ul) — Shaul.
A man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095) and Canaanite_woman (H3669);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Zerah (H2226L);
father of: Shallum (H7967K)
Also named: sha.u.li (שָׁאוּלִי "Shaulite" H7587)
N-proper — Noun proper masculineHNpm
sol (sha'ul; Saoul):
(1) The first king of Israel.
I. EARLY HISTORY
1. Name and Meaning
2. Genealogy
3. Home and Station
4. Sources for Life
5. Election as King
6. Reasons for It
II. REIGN AND FALL
1. His First Action
2. Army Reorganized
3. Battle of Michmash
4. Defeats the Amalekites
5. Deposition Pronounced
6. David Introduced to Saul
7. Two Accounts
8. Saul's Envy of David
9. Attempts to Get Rid of David
10. David Spares Saul
11. Saul's Divided Energies
12. Consults a Necromancer
13. Battle of Gilboa
14. Double Accounts
15. Saul's Posterity
III. CHARACTER
1. Book of Chronicles
2. Saul's Failings
3. His Virtue
4. David's Elegy
I. Early History.
1. Name and Meaning:
The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (
Saul
Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, “asked for”), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father’s she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, “the hill of God,” A.V.; lit., as in R.V. marg., “Gibeah of God”), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to “the land of Shalisha,” and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel’s home at Ramah (9:5-10). At this point…
(desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and…
The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Conj | Adv — AdverbHD
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HC/D — Conjunction · adverbHC/D
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Juss-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
(1) epidiatassomai, "to add to," "to arrange in addition": Found only in Ga 3:15, which may thus be paraphrased: "To take a familiar illustration: even a man's will, when ratified, no third party may annul or supplement" (Dummelow, in the place cited.).
(2) epitithemi, "to put upon," "If any man shall add unto them, God shall add unto him the plagues" (Re 22:18). The book is not to be falsified by addition or excision (see BOOK) by the interpolation of unauthorized doctrines or the neglect of essential ones (compare De 4:2; 12:32).
See also IMPART; SUPPLY.
M. O. Evans
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…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
יוֹנָתָן (Yownathan) is a Hebrew name meaning 'Jehovah has given.' It refers primarily to Jonathan, the son of King Saul and a close friend of David, but also to several other figures in the Old Testament, including priests and warriors. The entries highlight various individuals named Jonathan, with mentions in books like 1 Chronicles and Ezra.
יְהוֹנָתָן, יוֹנָתָן n.pr.m. (י׳ hath given)
son of Saul
son of Abiathar
nephew of David
of David, i.e. his uncle?
one of David’s heroes
one of David’s treasurers
a scribe
Levites
a priest
priest to the tribe of Dan, son of Gershom
a Judaite captain, after fall of Jerus.
a Judaite
father of Ebed
son of Asahel
a priest
son of Joiada
base
H3129 יְהוֹנָתָן, יוֹנָתָן
3129 Yownathan yo-naw-thawn'
a form of 3083; Jonathan, the name of ten
Israelites:--Jonathan.
see HEBREW for 03083
יוֹנָתָן (yo.na.tan) — Jonathan.
A man of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ch.2.32;
son of: Jada (H3047);
brother of: Jether (H3500I);
father of: Peleth (H6431H) and Zaza (H2117)
§ Jonathan or Jehonathan = "Jehovah has given"
1) a son of king Saul and a friend of David
2) a son of the high priest Abiathar and the last descendant of Eli of whom we hear
3) one of David's mighty warriors
4) a Levite and father of Zechariah, a priest who blew the trumpet at the dedication of the wall
5) a son of Kareah and a brother of Johanan; a Judaite captain after the fall of Jerusalem
6) another Judaite
7) father of Ebed in the time of Ezra
8) son of Asahel in the time of Ezra
9) a priest of the family of Melicu in the time of Nehemiah
10) son of Joiada and his successor to the high priesthood in the time of Nehemiah
יוֹנָתָן (yo.na.tan) — Jonathan.
N-proper — Noun proper masculineHNpm
Jonathan
Whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh “to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants.” He became priest of the idol image at Dan, and this office continued in his family till the Captivity.
(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father’s accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (
that is, "the gift of Jehovah, " the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. (2 Samuel 1:23) He was also famous as a warrior, (1 Chronicles 12:2) as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who had not heard of the rash curse, ch. (1 Samuel 14:24) which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and…
1. A Levite, son of Gershom, and grandson of Moses, who after the death of Joshua impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan, where his posterity succeeded him until the captivity, Jud 17:1-18:31.
2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash, 1Sa 13:1-14:52, illustrates his pious faith, his bravery, (see also 1Sa 13:3) and the favor borne him by the people, who would not suffer him to be put to death in consequence of Saul’s foolish vow. This valiant and generous prince loved David as his own soul, 1Sa 18:1-4 19:2 20:1-42; and though…
given of God