1 Samuel 18:19 — Word Study
WLCוַיְהִ֗י בְּעֵ֥ת תֵּ֛ת אֶת־ מֵרַ֥ב בַּת־ שָׁא֖וּל לְדָוִ֑ד וְהִ֧יא נִתְּנָ֛ה לְעַדְרִיאֵ֥ל הַמְּחֹלָתִ֖י לְאִשָּֽׁה׃
BSASo when it washâyâh▸ [the appointed, destined] timeʻêth to givenâthan Saul’sShâʼûwl daughterbath [a female child, a woman] MerabMêrâb [a daughter of King Saul] to DavidDâvid [the youngest son of Jesse, a king of Israel] ◂shehûwʼ was givennâthan■ [to be married, to be joined] in marriageʼishshâh [a covenant relationship, a union] to AdrielʻAdrîyʼêl [a man with a name meaning'flock of God'] of MeholahMᵉchôlâthîy [a place possibly named for its dancing, a city in Israel, instead of to David, as a substitute]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֗י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בְּעֵ֥ת | at [the] time | Preposition, noun common both singular absolute |
| תֵּ֛ת | gave | Verb, Qal, infinitive construct common |
| אֶת־ | the object marker | Particle |
| מֵרַ֥ב | Merab | Noun proper feminine |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| שָׁא֖וּל | Saul | Noun proper masculine |
| לְדָוִ֑ד | to David | Preposition, noun proper masculine |
| וְהִ֧יא | and she | Conjunction, pronoun |
| נִתְּנָ֛ה | she was given | Verb, Niphal, perfect third person feminine singular |
| לְעַדְרִיאֵ֥ל | to Adriel | Preposition, noun proper masculine |
| הַמְּחֹלָתִ֖י | the Meholathite | Particle, noun gentilic masculine singular absolute |
| לְאִשָּֽׁה׃ | to a wife | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So when it was time to give Saul’s daughter Merab to David, she was given in marriage to Adriel of Meholah. |
| KJV | But it came to pass at the time when Merab Saul’s daughter should have been given to David, that she was given unto Adriel the Meholathite to wife. |
| ASV | But it came to pass at the time when Merab, Saul’s daughter, should have been given to David, that she was given unto Adriel the Meholathite to wife. |
| YLT | And it cometh to pass, at the time of the giving of Merab daughter of Saul to David, that she hath been given to Adriel the Meholathite for a wife. |
| WEB | But at the time when Merab, Saul’s daughter, should have been given to David, she was given to Adriel the Meholathite as wife. |
| BBE | But when the time came to give Merab, Saul's daughter, to David, she was given to Adriel of Meholath. |
Where they part company is נִתְּנָ֛ה — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that provides context about the timing of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbהָיָה
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 18:19
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 Marriage of Merabgenerated
1 Samuel 18:19 recounts the moment when it was time for Saul's daughter Merab to be given in marriage. Instead of being united with David, she was married to Adriel of Meholah. This event illustrates the unfolding dynamics of Saul's family and David's rising prominence, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 14:20 | and his wife was given to one of the men who had accompanied him. |
| 2 | 2 Samuel 21:8 | But the king took Armoni and Mephibosheth, the two sons whom Rizpah daughter of Aiah had borne to Saul, as well as the five sons whom Merab daughter of Saul had borne to Adriel son of Barzillai the Meholathite. |
| 3 | Judges 7:22 | And when the three hundred rams’ horns sounded, the LORD set all the men in the camp against one another with their swords. The army fled to Beth-shittah toward Zererah as far as the border of Abel-meholah near Tabbath. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נִתְּנָ֛ה, ni.te.Nahgenerated
The verb נִתְּנָ֛ה (ni.te.Nah) is a Niphal perfect form of the root נָתַן (natan), meaning 'to give'. This construction indicates that the action has been completed, emphasizing the finality of Merab's marriage to Adriel.
The passive voice here suggests that Merab was given in marriage, highlighting her role as the recipient of this action rather than the initiator. The context implies a significant shift in relationships, as she was originally promised to David.
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 verbs יְהִ֗י (vay.Hi, 'and it was') and תֵּ֛ת (tet, 'gave') govern the structure of the sentence. The first verb establishes the timing, while the second verb describes the action of giving.
The subject of the sentence is הִ֧יא (ve.Hi', 'and she'), referring to Merab, followed by the verb נִתְּנָ֛ה, indicating the completion of the action.
In plain words — the whole versegenerated
1 Samuel 18:19 tells us that when it was time for Saul's daughter Merab to be given to David, she was instead married to Adriel of Meholah. This shows the unexpected turn of events in the relationship between David and Saul's family.
Frequently Asked Questionsgenerated
Merab was originally promised to David, but circumstances led to her being married to Adriel, reflecting the complexities in Saul's decisions regarding David.
The name Merab means 'increase' and refers to the daughter of King Saul, highlighting her significance in the royal lineage.
Adriel was an Israelite man, the son of Barzillai, whose name means 'flock of God'. He became Merab's husband.
The timing emphasizes the appointed moment for Merab's marriage, indicating the unfolding of God's plan amidst human decisions.
Reflection Questionsgenerated
- What can we learn about the nature of promises and commitments from Merab's story?
- How do the relationships between David, Saul, and Merab illustrate the complexities of leadership and family dynamics?
- In what ways can we see God's hand at work in the events of our lives, even when circumstances change unexpectedly?
- How does this verse challenge our understanding of loyalty and allegiance in relationships?
The early church on this verse — how the Fathers read it
Bede comments on this verse in relation to the belief in Christ, drawing parallels between Merab's marriage and the faith of the Jewish people.
It came to pass then, when Merob was to be given, etc. It came to pass, when the greater part of the Jewish people ought to have believed in Christ teaching in the flesh, they rather believed and adhered to the scribes and Pharisees.Early Church Fathers on 1 Samuel 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 18:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut it came to pass, at the time when Merab, Saul's daughter, should have been given to David,.... Either when the giving of her to him was talked of, or when the time fixed for her marriage was
Read John Gill on 1 Samuel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king? No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen Merab should have been given to David; when the marriage was even ready to be solemnized. Adriel the Meholathite, the son of Barzillei, as he is called, . This was an act of great injustice and perfidiousness; and accordingly this marriage was accursed by God, and the children begotten in it were by God’ s appointment cut off, 2 Samuel 21$.
Read Matthew Poole on 1 Samuel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 18:19 But it came to pass at the time when Merab Saul’ s daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.Ver. 19. At the time when Merab, &c.] This affront and disgrace was done to David purposely to provoke him (as is probable) to do or say something that might bring him under censure, and give Saul some colour to cut him off. But David was too hard for him that way too: leaving it to God to right his wrongs, as indeed he did notably when Merab’ s five sons by this Adriel were all hanged.
Read John Trapp on 1 Samuel 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) She was given unto Adriel.—Saul’s capricious wavering nature, so painfully prominent in the last part of his reign, displayed itself in this sudden change of purpose. It may have been brought about owing to some great fit of jealousy of David; or possibly the large gifts in money or valuables offered by the wealthy Adriel for the princess’s hand may have occasioned this arbitrary act of Saul. Such gifts to the father in return for the daughter’s hand were customary. In the case of such a prize as the Princess Merab, the gift would doubtless have been very costly. David, who was comparatively a poor man, was of course unable to show such liberality; besides, the young hero looked, no…
Read Charles John Ellicott on 1 Samuel 18 →CambridgeThe Cambridge Bible for Schools and Colleges19. the Meholathite] Of Abel-Meholah, a town in the Jordan valley near Beth-shan. It was the birth-place of Elisha (1 Kings 19:16). Why Saul changed his purpose does not appear. It has been inferred from 1 Samuel 18:25 that Adriel had given a rich dowry.
Read Cambridge on 1 Samuel 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAdriel the Meholathite - The five sons of this marriage perished by the hands of the Gibeonites (marginal reference), where we learn further that the name of Adriel’s father, or ancestor, was Barzillai.
Read Albert Barnes on 1 Samuel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. She was given unto Adriel — In shameful violation of the king’s word. The Meholathite — Perhaps a native of Abel-Meholah, the home of Elisha, (1 Kings 19:16,) and whither Gideon’s three hundred men pursued the Midianites.
Read Daniel Denison Whedon on 1 Samuel 18 →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
So when it was time to give Saul’s daughter Merab to David, she was given in marriage to Adriel of Meholah.
But at the time when Merab, Saul’s daughter, should have been given to David, she was given to Adriel the Meholathite as wife.
So when it was time to give Saul’s daughter Merab to David, she was given in marriage to Adriel of Meholah.
When the time came for Merab, Saul’s daughter, to be given to David, she instead was given in marriage to Adriel, who was from Meholah.
Tyndale line
But it came to pass at the time when Merab Saul’s daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.
But it came to pass at the time when Merab, Saul’s daughter, should have been given to David, that she was given unto Adriel the Meholathite to wife.
But it came to pass at the time when Merab Saul’s daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.
But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given to Adriel the Meholathite to wife.
Howbeit when Merab Sauls daughter should haue bene giuen to Dauid, she was giuen vnto Adriel a Meholathite to wife.
Strictly literal
And it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given to Adriel the Meholathite as wife.
And it cometh to pass, at the time of the giving of Merab daughter of Saul to David, that she hath been given to Adriel the Meholathite for a wife.
And it comes to pass, at the time of the giving of Merab daughter of Saul to David, that she has been given to Adriel the Meholathite for a wife.
But it happened at the time when Merab, Saul's daughter should have been given to David, that she was given unto 'Adriel the Mecholathite for wife.
But at the time when Merab, Saul's daughter, should have been given to David, she was given to Adriel the Meholathite as a wife.
From the Latin
And it came to pass at the time when Merob the daughter of Saul should have been given to David, that she was given to Hadriel the Molathite to wife.
Simplified
However, when the time came to give Merab, Saul's daughter, to David, she was given in marriage to Adriel of Meholah instead.
But when the time came to give Merab, Saul's daughter, to David, she was given to Adriel of Meholath.
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 that when it was time to give Saul's daughter Merab to David, she was given in marriage to Adriel of Meholah. The Septuagint closely matches the Masoretic Text, with 12 out of 13 words corresponding directly, indicating a strong agreement between the two texts. However, the Septuagint's word order and articles differ from the Hebrew, reflecting its own grammatical structure. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they also align with the Masoretic Text.
וַיְהִ֗י בְּעֵ֥ת תֵּ֛ת אֶת־ מֵרַ֥ב בַּת־ שָׁא֖וּל לְדָוִ֑ד וְהִ֧יא נִתְּנָ֛ה לְעַדְרִיאֵ֥ל הַמְּחֹלָתִ֖י לְאִשָּֽׁה׃
12 of the 13 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 18:19
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מֵרָב (Merab) means 'increase' and refers to the eldest daughter of King Saul. She is first mentioned in 1 Samuel 14:49 and was promised to David but ultimately married Adriel. Merab is also noted for her familial connections, including her siblings Jonathan and Michal.
מֵרָב n.pr.f. elder daughter of Saul, promised to David, but given to Adriel
base
H4764 מֵרָב
4764 Merab may-rawb'
from 7231; increase; Merab, a daughter of Saul:--Merab.
see HEBREW for 07231
מֵרָב (me.rav) — Merab.
A woman of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.49;
daughter of: Saul (H7586G) and Ahinoam (H0293); married to Adriel (H5741);
sister of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444) and Michal (H4324);
half-brother of: Ish-bosheth (H0378), Armoni (H0764) and Mephibosheth (H4648H)
Also named: mi.khal (מִיכַל "Merab" H4324H)
§ Merab = "increase"
the eldest daughter of king Saul; promised to David but given instead to Adriel the Meholathite; mother of 5 children
N-proper — Noun proper feminineHNpf
me'-rab (merabh "increase"; Merob): The elder daughter of Saul (1Sa 14:49), promised, though not by name, to the man who should slay the Philistine Goliath (1Sa 17:25). David did this and was afterward taken by Saul to court (1Sa 18:2), where he was detained in great honor. Merab was not, however, given to him as quickly as the incident would lead one to expect, and the sequel showed some unwillingness on the part of some persons in the contract to complete the promise. The adulation of the crowd who met David on his return from Philistine warfare and gave him a more favorable ascription than to Saul (1Sa 18:6-16) awoke the angry jealousy of Saul. He "eyed David from that…
Merab
Increase, the eldest of Saul’s two daughters (1 Sam. 14:49). She was betrothed to David after his victory over Goliath, but does not seem to have entered heartily into this arrangement (18:2, 17, 19). She was at length, however, married to Adriel of Abel-Meholah, a town in the Jordan valley, about 10 miles south of Bethshean, with whom the house of Saul maintained alliance. She had five sons, who were all put to death by the Gibeonites on the hill of Gibeah (2 Sam. 21:8).
(increase), eldest daughter of King Saul. (1 Samuel 14:49) In accordance with the promise which he made before the engagement with Goliath, ch. (1 Samuel 17:25) Saul betrothed Merab to David. ch. (1 Samuel 18:17) Before the marriage Merab’s younger sister Michal had displayed her attachment for David, and Merab was then married to Adriel the Meholathite to whom she bore five sons. (2 Samuel 21:8)
The eldest daughter of king Saul, was promised to David in marriage, in reward for his victory over Goliath; but was given to Adriel, son of Barzillai the Meholathite, 1Sa 14:49 18:17,19. Merab had five sons by him, who were delivered to the Gibeonites, and hanged before the Lord, 2Sa 21:8,9. The text intimates that the five men delivered to the Gibeonites were sons of Michal; but see ADRIEL.
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
עַדְרִיאֵל (Adriy'el) means 'flock of God' and refers to a man mentioned in the Old Testament, specifically as the son-in-law of Saul. He is first noted in 1 Samuel 18:19, where he is identified as the son of Barzillai and married to Merab.
עַדְרִיאֵל n.pr.m. son-in-law of Saul
base
H5741 עַדְרִיאֵל
5741 `Adriy'el ad-ree-ale'
from 5739 and 410; flock of God; Adriel, an
Israelite:--Adriel.
see HEBREW for 05739
see HEBREW for 0410
עַדְרִיאֵל (ad.ri.el) — Adriel.
A man living at the time of United Monarchy, first mentioned at 1Sa.18.19;
son of: Barzillai (H1271H); married to Merab (H4764)
§ Adriel = "flock of God"
son of Barzillai, and the man to whom Saul gave his daughter Merab in marriage although she was already promised to David
Prep | N-proper — Preposition · noun proper masculineHR/Npm
a'-dri-el (`adhri'el, "my help is God"): The son of Barzillai the Meholathite, to whom Merab the daughter of King Saul was married when she should have been given to David (1Sa 18:19; 2Sa 21:8). "Michal" in 2Sa 21:8 is a textual error easily accounted for Adriel and Merab had five sons, whom David handed over to the blood vengeance of the men of Gibeon. The name Adriel seems to be Aramaic, the equivalent of the Hebrew name Azriel.
Adriel
Flock of God, the son of Barzillai, the Meholathite, to whom Saul gave in marriage his daughter Merab (1 Sam. 18:19). The five sons that sprang from this union were put to death by the Gibeonites (2 Sam. 21:8, 9. Here it is said that Michal “brought up” [R.V., “bare”] these five sons, either that she treated them as if she had been their own mother, or that for “Michal” we should read “Merab,” as in 1 Sam. 18:19).
(flock of God), son of Barzillai, to whom Saul gave his daughter Merab, although he had previously promised her to David. (1 Samuel 18:19) (B.C. about 1062.) His five sons were amongst the seven descendants of Saul whom David surrendered to the Gibeonites. (2 Samuel 21:8)
A son of Barzillai, married Merab, daughter of Saul, who had been promised to David, 1Sa 18:19. Adriel had five sons by her, who were delivered up to the Gibeonites, to be put to death before the Lord, to avenge the cruelty of Saul their grandfather against the Gibeonites. In 2Sa 21:8, these are said to be the sons of Michal, whom she "brought up" for Adriel; but unless this is a copyist’s error, Michal had adopted the children of her sister Merab, who was perhaps dead; or possibly both sisters may have borne the name Michal. Compare under ABIATHAR.
מְחֹלָתִי (Mcholathiy) refers to a Mecholathite, an inhabitant of Abel-Mecholah, a place associated with dancing. This term is derived from the root word for 'dancing' and is linked to figures like Adriel and Barzillai, mentioned in 1 Samuel 18:19.
מְחֹלָתִי adj.gent. only c. art. the Mĕḥolathite, of ‛Adriel; of Barzillai
base
H4259 מְחֹלָתִי
4259 Mcholathiy mekh-o-law-thee'
patrial from 65; a Mecholathite or inhabitant of
Abel-Mecholah:--Mecholathite.
see HEBREW for 065
מְחֹלָתִי (me.cho.la.ti) — Meholathite.
Someone descended from Meholath(?), first mentioned at 1Sa.18.19
§ Meholathite = Mehola "of dancing"
1) an inhabitant of a place evidently named 'Meholah'
1a) ascribed to Adriel and Barzillai
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]