1 Samuel 16:9 — Word Study
WLCוַיַּעֲבֵ֥ר יִשַׁ֖י שַׁמָּ֑ה וַיֹּ֕אמֶר גַּם־ בָּזֶ֖ה לֹא־ בָחַ֥ר יְהוָֽה׃
BSANext JesseYishay [the father of King David] presentedʻâbar▸ ShammahShammâh [a brother of King David] but Samuel saidʼâmar▸ The LORDYᵉhôvâh [Yehovah, the covenant God] has notlôʼ [lacking, without] chosenbâchar■ [selected, appointed] thiszeh one eithergam [this person, Shammah, also, too]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲבֵ֥ר | and he made pass by | Verb, Hiphil, sequential imperfect third person masculine singular |
| יִשַׁ֖י | Jesse | Noun proper masculine |
| שַׁמָּ֑ה | Shammah | Noun proper masculine |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| גַּם־ | also | Adverb |
| בָּזֶ֖ה | this one | Preposition, particle |
| לֹא־ | not | Particle |
| בָחַ֥ר | he has chosen | Verb, Qal, perfect third person masculine singular |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Next Jesse presented Shammah, but Samuel said, “The LORD has not chosen this one either.” |
| KJV | Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this. |
| ASV | Then Jesse made Shammah to pass by. And he said, Neither hath Jehovah chosen this. |
| YLT | And Jesse causeth Shammah to pass by, and he saith, 'Also on this Jehovah hath not fixed.' |
| WEB | Then Jesse made Shammah to pass by. He said, “Yahweh has not chosen this one, either.” |
| BBE | Then Jesse made Shammah come before him. And he said, The Lord has not taken this one. |
Where they part company is בָחַר — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that conveys Samuel's response, emphasizing the contrast between Jesse's presentation and God's choice.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשַׁי
verbעָבַר
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 16:9
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 Anointing of Davidgenerated
1 Samuel 16:9 describes the moment when Jesse presents his son Shammah to the prophet Samuel during the selection of the future king of Israel. This event is significant as it highlights God's sovereign choice in leadership, contrasting human expectations with divine selection. Samuel, following God's instructions, evaluates Jesse's sons but finds that none of them, including Shammah, are chosen. This sets the stage for David's eventual anointing, emphasizing God's criteria for leadership, which differs from human judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 17:13 | The three older sons of Jesse had followed Saul into battle: The firstborn was Eliab, the second was Abinadab, and the third was Shammah. |
| 2 | 2 Samuel 13:3 | Now Amnon had a friend named Jonadab, the son of David’s brother Shimeah. Jonadab was a very shrewd man, |
| 3 | 1 Chronicles 2:13 | Jesse was the father of Eliab his firstborn; Abinadab was born second, Shimea third, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בָחַר, va.Chargenerated
The verb בָחַר (bachar) means to choose or select. It implies a deliberate decision made after consideration, indicating both divine and human choices. In this context, it shows that God has not selected Shammah as the future king.
The parsing as a perfect tense indicates that the action of choosing is complete, emphasizing that the decision is final. This choice is not just about Shammah but reflects God's overarching plan for Israel's leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses not chosen for בָחַר.
Sentence Structuregenerated
The verse contains two main clauses, with the first clause beginning with the verb וַיַּעֲבֵ֥ר (and he made pass by), indicating Jesse's action of presenting Shammah. The second clause begins with the verb וַיֹּ֕אמֶר (and he said), which introduces Samuel's response.
The structure emphasizes the sequence of actions: Jesse presents his son, and Samuel responds with God's decision. The order highlights the contrast between human presentation and divine selection.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּעֲבֵ֥ר as παρήγαγεν, meaning 'he led by' or 'he brought forward.' This choice indicates a focus on the action of presenting rather than merely passing by, suggesting a more active role in the selection process.
For בָחַר, the Septuagint uses ἐχελέχατο, which also means 'he chose.' This translation aligns closely with the Hebrew meaning, reinforcing the idea of divine selection.
In plain words — the whole versegenerated
1 Samuel 16:9 shows Jesse presenting his son Shammah to Samuel, but God has not chosen him. This verse is part of the larger narrative where God selects David as king, illustrating that God's choice is based on His criteria, not human expectations.
Frequently Asked Questionsgenerated
It means that God has made a specific decision regarding who will be the next king of Israel, indicating that Shammah does not meet God's criteria for leadership.
Jesse presented his sons to Samuel because he believed one of them would be chosen by God to be the future king of Israel, following God's instruction to Samuel.
God's choice signifies His sovereignty and the importance of divine selection over human judgment, as seen in the contrast between Jesse's expectations and God's decision.
This verse sets the stage for David's anointing as king, showing that despite human appearances, God has a specific plan for leadership in Israel.
Reflection Questionsgenerated
- What qualities do you think God looks for in a leader, based on this passage?
- How can we apply the lesson of divine selection to our own lives?
- In what ways have you seen God's choices differ from human expectations?
- How does understanding God's sovereignty in decision-making affect your trust in Him?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this passage to discuss the nature of divine selection and obedience. Here, Gregory the Dialogist interprets the significance of hearing and obeying God's commands.
13. Sama is interpreted as "hearing." What then does Sama designate, except the obedient and simple? For to hear, for them, is to carry out by obeying those things which are commanded by their superiors.Early Church Fathers on 1 Samuel 16 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Samuel 16:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Jesse made Shammah to pass by,.... His third son, 1 Samuel 17:13, sometimes called Shimma, and Shimeah, 1 Chronicles 2:13 and he said, neither hath the Lord chosen this; which he knew in the same way as before.
Read John Gill on 1 Samuel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward
Read Robert Jamieson on 1 Samuel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShammah, called also Shimeah, , and Shimna .
Read Matthew Poole on 1 Samuel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 16:9 Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.Ver. 9. Then Jesse made Shammah.] Called elsewhere Shimeah; and Shimma.
Read John Trapp on 1 Samuel 16 →CambridgeThe Cambridge Bible for Schools and Colleges9. Shammah] Also called Shimeah (2 Samuel 13:3), or Shimea (1 Chronicles 20:7); Shimma in 1 Chronicles 2:13 should be written Shimea. Two of his sons are mentioned: Jonadab, celebrated for sagacity (2 Samuel 13:3): Jonathan, for courage (2 Samuel 21:21). 10 Again, Jesse made, &c.] “So Jesse made seven of his sons,” &c., including of course the three already mentioned by name.
Read Cambridge on 1 Samuel 16 →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
Next Jesse presented Shammah, but Samuel said, “The LORD has not chosen this one either.”
Then Jesse made Shammah to pass by. He said, “Yahweh has not chosen this one, either.”
Next Jesse presented Shammah, but Samuel said, “The LORD has not chosen this one either.”
Then Jesse presented Shammah. But Samuel said, “The Lord has not chosen this one either.”
Tyndale line
Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.
Then Jesse made Shammah to pass by. And he said, Neither hath Jehovah chosen this.
Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.
Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.
Then Ishai made Shammah come. And he said, Neither yet hath the Lord chosen him.
Strictly literal
Then Jesse made Shammah pass by. And he said, Neither has Jehovah chosen this one.
And Jesse causeth Shammah to pass by, and he saith, 'Also on this Jehovah hath not fixed.'
And Jesse causes Shammah to pass by, and he says, “Indeed, YHWH has not fixed on this [one].”
Then Jesse caused Shammah to pass by. And he said, This one also hath the Lord not chosen.
Jesse then made Shammah pass by, but Samuel said, “Neither has Yahweh chosen this one.”
From the Latin
And Isai brought Samma, and he said of him: Neither hath the Lord chosen this.
Simplified
Then Jesse had Shammah come forward. But Samuel said, “The Lord hasn't chosen this one either.”
Then Jesse made Shammah come before him. And he said, The Lord has not taken this one.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וַיַּעֲבֵ֥ר יִשַׁ֖י שַׁמָּ֑ה וַיֹּ֕אמֶר גַּם־ בָּזֶ֖ה לֹא־ בָחַ֥ר יְהוָֽה׃" The Septuagint closely aligns with the Masoretic Text, matching 8 out of 9 words, though it presents them with different word order and articles. The Dead Sea Scrolls (4Q52) also reflect a similar structure, with one word partially preserved and the rest supplied by an editor, confirming the overall agreement with the Masoretic Text. Thus, both the Septuagint and the Dead Sea Scrolls support the wording and meaning found in the Masoretic Text for this verse.
וַיַּעֲבֵ֥ר יִשַׁ֖י שַׁמָּ֑ה וַיֹּ֕אמֶר גַּם־ בָּזֶ֖ה לֹא־ בָחַ֥ר יְהוָֽה׃
8 of the 9 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.
[ויעבר] [ישי] [שמעא] [ויאמר] [גם] [בזה] [לא] [בחר] יהוה
1 word on the leather — 8 supplied entire by an editor.
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 16:9
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.
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
יִשַׁי (Yishay) refers to Jesse, the father of David, and is associated with the tribe of Judah. The name appears in the context of the United Monarchy, first mentioned in Ruth 4:17. Jesse is noted as the son of Obed and has several sons, including David and Eliab. The name may also mean 'I possess'.
יִשַׁי 41 n.pr.m. father of David
base
H3448 יִשַׁי father of David
3448 Yishay yee-shah'-ee
by Aramaic Iyshay {ee-shah'-ee}; from the same as 3426;
extant; Jishai, David's father:--Jesse.
see HEBREW for 03426
יִשַׁי (yi.shay) — Jesse.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Obed (H5744);
father of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Zeruiah (H6870), Abigail (H0026H)(?) and Elihu (H0453J)
Also named: Iessai (Ἰεσσαί "Jesse" G2421)
§ Jesse = "I possess"
son of Boaz and the father of king David
N-proper — Noun proper masculineHNpm
jes'-e (yishay, meaning doubtful; according to Gesenius it = "wealthy"; Olshausen, Gram., sections 277 f, conjectures yesh yah, "Yahweh exists"; Wellhausen (1Sa 14:49) explains it as 'abhishay (see ABISHAI); Iessai; Ru 4:17,22; 1Sa 16; 17; 20; 22; 25:10; 2Sa 20:1; 23:1; 1Ki 12:16; 1Ch 10:14; 12:18; Ps 72:20; Isa 11:1,10 ( = Ro 15:12)); Mt 1:5,6; Ac…
Jesse
Firm, or a gift, a son of Obed, the son of Boaz and Ruth (Ruth 4:17, 22; Matt. 1:5, 6; Luke 3:32). He was the father of eight sons, the youngest of whom was David (1 Sam. 17:12). The phrase “stem of Jesse” is used for the family of David (Isa. 11:1), and “root of Jesse” for the Messiah (Isa. 11:10; Rev. 5:5). Jesse was a man apparently of wealth and position at Bethlehem (1 Sam. 17:17, 18, 20; Ps.…
(wealthy), the father of David, was the son of Obed, who again was the fruit of the union of Boaz and the Moabitess Ruth. His great-grandmother was Rahab the Canaanite, of Jericho. (Matthew 1:5) Jesse’s genealogy is twice given in full in the Old Testament, viz., (Ruth 4:18-22) and 1Chr 2:5-12 He is commonly designated as "Jesse the Bethlehemite," (1 Samuel 16:1,18; 17:58) but his full title is "the Ephrathite of Bethlehem Judah." ch. (1 Samuel 17:12) He is an "old man" when we first meet with him, (1 Samuel 17:12) with eight sons, ch. (
Son of Obed and father of David. He was a grandson of Ruth the Moabitess, and in he native land he found an asylum while David was most in danger from the jealous pursuit of Saul, Ru 4:17 1Sa 16:1-23 17:12 22:3 Mt 1:5.
שַׁמָּה (Shammah) refers to a name meaning "astonishment" and is associated with several figures in the Old Testament. It includes an Edomite chief, the third son of Jesse (father of David), and multiple warriors among David's mighty men. The entries highlight the name's usage in various contexts, but they do not present any significant disagreement among lexicons.
שַׁמָּה n.pr.m.
in Edom
third son of Jesse
heroes of David
base
H8048 שַׁמָּה . in Edom
. third son of Jesse
. heroes of David
8048 Shammah sham-maw'
the same as 8047; Shammah, the name of an Edomite and four
Israelites:--Shammah.
see HEBREW for 08047
שַׁמָּה (sham.mah) — Shammah.
A man living at the time of the Patriarchs, first mentioned at Gen.36.13;
son of: Reuel (H7467);
brother of: Nahath (H5184), Zerah (H2226) and Mizzah (H4199)
§ Shammah = "astonishment"
1) son of Reuel, grandson of Esau, and a chief of Edom
2) the 3rd son of Jesse and a brother of David
3) son of Agee the Hararite and one of the 30 of David's mighty warriors
4) the Harodite, one of the 30 of David's mighty warriors
5) another Hararite, one of the 30 of David's mighty warriors
שַׁמָּה (sham.mah) — Shammah.
A man living at the time of United Monarchy, first mentioned at 2Sa.23.25; also called Shammoth at 1Ch.11.27;
Also named: sham.mot (שַׁמּוֹת "Shammoth" H8054)
§ Shammah = "astonishment"
1) son of Reuel, grandson of Esau, and a chief of Edom
2) the 3rd son of Jesse and a brother of David
N-proper — Noun proper masculineHNpm
sham'-a (shammah):
(1) The son of Reuel, the son of Esau, a tribal chief of Edom (Ge 36:13,17; 1Ch 1:37, Some).
(2) The third son of Jesse and brother of David. Together with his two other brothers he fought under Saul in the campaign against the Philistines and was with the army in the valley of Elah when David slew Goliath (1Sa 17:13). One redactor states that he was a witness of the anointing of David by Samuel (1Sa 16:1-13). He was the father of Jonadab, the friend of Amnon (2Sa 13:3), and that Jonathan whose victory over a Philistine giant is narrated in 2Sa…
Shammah
Desert. (1.) One of the “dukes” of Edom (Gen. 36:13, 17).
(2.) One of the sons of Jesse (1 Sam. 16:9). He is also called Shimeah (2 Sam. 13:3) and Shimma (1 Chr. 2:13).
(3.) One of David’s three mighty men (2 Sam. 23:11, 12).
(4.) One of David’s mighties (2 Sam. 23:25); called also Shammoth (1 Chr. 11:27) and Shamhuth (27:8).
(astonishment). The son of Reuel the son of Esau. (Genesis 36:13,17; 1 Chronicles 1:37) (B.C. about 1700.) The third son of Jesse, and brother of David. (1 Samuel 16:9; 17:13) Called also Shimea., Shimeah and Shimma. One of the three greatest of David’s mighty men. (2 Samuel 23:11-17) (B.C. 1061.) The Harodite, one of David’s mighties. (2 Samuel 23:25) He is called "SHAMMOTH the Harorite" in (1 Chronicles 11:27) and "SHAMHUTH the Izrahite" ibid. (1 Chronicles 27:8) In the list of David’s mighty men in (
1. One of the three chiefs of David’s thirty heroes, who shared with David and Eleazar the honor of the exploit recorded in 2Sa 23:11,12; 1Ch 11:12-14. Another feast is described in 2Sa 23:13- 17.
2. A brother of David, 1Sa 16:9; 17:13; elsewhere called Shimeah, 2Sa 13:3,22; 1Ch 2:13.
Others of this name are mentioned, Ge 36:13,17; 2Sa 23:25,33; 1Ch 11:27; 27:8.
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
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Prep | Pron — Preposition · particleHR/Tm
wun.
See NUMBER.
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
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt