1 Samuel 18:2 — Word Study
WLCוַיִּקָּחֵ֥הוּ שָׁא֖וּל בַּיּ֣וֹם הַה֑וּא וְלֹ֣א נְתָנ֔וֹ לָשׁ֖וּב בֵּ֥ית אָבִֽיו׃
BSAAnd from thathûwʼ [very same] dayyôwm [period of time, era] SaulShâʼûwl [Shaul, the desired one] kept David with himlâqach▸ [retained, took, beloved one, in his presence, under his care] and did notlôʼ let himnâthan■ [would not permit, refused to allow] returnshûwb [to turn back, go back] to his father’sʼâb [own, paternal, male parent, ancestor] housebayith [dwelling place, family home]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקָּחֵ֥הוּ | and he took him | Verb qal sequential imperfect third person masculine singular, suffix |
| שָׁא֖וּל | Saul | Noun proper masculine |
| בַּיּ֣וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֑וּא | that | Particle, pronoun |
| וְלֹ֣א | and not | Conjunction, particle |
| נְתָנ֔וֹ | he permitted him | Verb qal perfect third person masculine singular, suffix |
| לָשׁ֖וּב | to return | Preposition, verb qal infinitive construct common |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| אָבִֽיו׃ | father his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And from that day Saul kept David with him and did not let him return to his father’s house. |
| KJV | And Saul took him that day, and would let him go no more home to his father’s house. |
| ASV | And Saul took him that day, and would let him go no more home to his father’s house. |
| YLT | And Saul taketh him on that day, and hath not permitted him to turn back to the house of his father. |
| WEB | Saul took him that day, and wouldn’t let him go home to his father’s house any more. |
| BBE | And that day Saul took David and would not let him go back to his father's house. |
Where they part company is in the expression of Saul's action — see How Translations Differ.
The structure consists of a main clause followed by several phrases that provide context and detail, emphasizing Saul's decision and its implications.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁאוּל
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 18:2
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 — David Becomes a Part of Saul's Householdgenerated
1 Samuel 18:2 describes how Saul, after hearing David speak, decided to keep him close, indicating a shift in their relationship. This moment is crucial as it sets the stage for David's future role in Saul's court and the unfolding events of their intertwined destinies. The context shows the bond forming between them, which is further emphasized by Jonathan's love for David mentioned in the preceding verse.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 16:21–23 | When David came to Saul and entered his service, Saul admired him greatly, and David became his armor-bearer. |
| 2 | 1 Samuel 17:15 | but David went back and forth from Saul to tend his father’s sheep in Bethlehem. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַיִּקָּחֵ֥הוּ, vai.yi.ka.Che.hugenerated
The verb לָקַח (*laqach*) means 'to take' and can imply various actions such as receiving, seizing, or capturing. In this context, it indicates Saul's action of taking David into his service, highlighting a significant change in David's life.
The parsing as a verb in the qal stem and imperfect aspect suggests a completed action that has ongoing implications. Saul's decision to keep David reflects a protective and authoritative stance, marking David's transition from a shepherd to a key figure in the royal household.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the sentence is וַיִּקָּחֵ֥הוּ, and he took him, which governs the action of the entire verse. The structure then presents a prepositional phrase indicating the time frame, followed by a noun phrase that identifies the subject, and concludes with a clause that describes the action not permitted.
The sentence structure places emphasis on Saul's action of taking David, with the subsequent clause detailing the prohibition of David's return home. This arrangement highlights the significance of the moment and the authority Saul holds over David.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for the Hebrew words in this verse, indicating a close alignment with the Masoretic Text in meaning but differing in expression. The absence of a direct translation suggests that the translators may have focused on the overall narrative rather than a word-for-word correspondence.
This lack of a clear Greek rendering may reflect the translators' understanding of the relational dynamics between Saul and David, emphasizing the narrative context over strict lexical fidelity.
In plain words — the whole versegenerated
1 Samuel 18:2 tells us that after David spoke with Saul, Saul decided to keep David close by and did not allow him to return to his father's house. This decision marked a significant change in David's life, as he began to serve in Saul's household.
Frequently Asked Questionsgenerated
Saul kept David with him because he recognized David's abilities and wanted him to be part of his court.
This indicates that Saul wanted to ensure David remained under his protection and influence, preventing him from returning to his previous life.
This moment sets the stage for David's rise to prominence in Israel, leading to his eventual kingship.
Saul's decision reflects the complexities of leadership and the dynamics of power, as well as the personal relationships that can influence such decisions.
Reflection Questionsgenerated
- What changes have I experienced in my life that have led me to new opportunities?
- How can I recognize and respond to the influence of others in my life, as David did with Saul?
- In what ways can I support those who are stepping into new roles or responsibilities?
- How do relationships shape our paths and decisions, as seen in the story of David and Saul?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Samuel 18:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Saul took him that day,.... Not only into his favour, and into his service, but into his court; even on that very day he slew the Philistine, or however as soon as it could be done: and would let
Read John Gill on 1 Samuel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Saul took him that day, and would let him go no more home to his father's house. Saul would let him go no more home. He was established as a permanent resident at court.
Read Robert Jamieson on 1 Samuel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy which it appears, that beforetime David had not his constant residence at court, but did return to his father’ s house, and thence again to the court, as occasion required.
Read Matthew Poole on 1 Samuel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 18:2 And Saul took him that day, and would let him go no more home to his father’ s house.Ver. 2. Saul took him that day.] According as Samuel had foretold, and for a step to the kingdom, whereunto he was anointed, and no less assured. See Psalms 63:11.
Read John Trapp on 1 Samuel 18 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 18:1-5. Jonathan’s friendship for David 1–5. This section also is not found in the Septuagint (B).
Read Cambridge on 1 Samuel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Saul… would let him go no more home — That is, to remain there in his former occupation. He was doubtless permitted to go and visit his father whenever he desired, but not to resume his charge of the sheep as before.
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
And from that day Saul kept David with him and did not let him return to his father’s house.
Saul took him that day, and wouldn’t let him go home to his father’s house any more.
And from that day Saul kept David with him and did not let him return to his father’s house.
Saul retained David on that day and did not allow him to return to his father’s house.
Tyndale line
And Saul took him that day, and would let him go no more home to his father’s house.
And Saul took him that day, and would let him go no more home to his father’s house.
And Saul took him that day, and would let him go no more home to his father’s house.
And Saul took him that day, and would let him go no more home to his father's house.
And Saul tooke him that day, and woulde not let him returne to his fathers house.
Strictly literal
And Saul took him that day, and would not let him return to his father's house.
And Saul taketh him on that day, and hath not permitted him to turn back to the house of his father.
And Saul takes him on that day, and has not permitted him to return to the house of his father.
And Saul took him on that day, and would not permit him to go home to his father's house.
Saul took David into his service that day; he did not let him return to his father's house.
From the Latin
And Saul took him that day, and would not let him return to his father’s house.
Simplified
From that time on Jonathan had David work for him and would not let him go back home.
And that day Saul took David and would not let him go back to his father's house.
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 reads: וַיִּקָּחֵ֥הוּ שָׁא֖וּל בַּיּ֣וֹם הַה֑וּא וְלֹ֣א נְתָנ֔וֹ לָשׁ֖וּב בֵּ֥ית אָבִֽיו׃. The Septuagint matches 8 of the 9 words, indicating a strong agreement with the Masoretic Text, though the Greek version does not provide a complete rendering.
וַיִּקָּחֵ֥הוּ שָׁא֖וּל בַּיּ֣וֹם הַה֑וּא וְלֹ֣א נְתָנ֔וֹ לָשׁ֖וּב בֵּ֥ית אָבִֽיו׃
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.
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 18:2
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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)
Art | Pron — Particle · pronounHTd/Pp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
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-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms