1 Samuel 27:12 — Word Study
WLCוַיַּאֲמֵ֥ן אָכִ֖ישׁ בְּדָוִ֣ד לֵאמֹ֑ר הַבְאֵ֤שׁ הִבְאִישׁ֙ בְּעַמּ֣וֹ בְיִשְׂרָאֵ֔ל וְהָ֥יָה לִ֖י לְעֶ֥בֶד עוֹלָֽם׃ פ
BSASo AchishʼĂkîysh [a Philistine king] trustedʼâman▸ DavidDâvid thinkingʼâmar ◂Since he has made himself an utter stenchbâʼash [utterly abhorred, morally offensive, to smell bad, be hated] to his peopleʻam [nation, descendants] IsraelYisrâʼêl [the symbolic name of Jacob] he will behâyâh servantʻebed [slave, bondservant] foreverʻôwlâm [always, for eternity]
| Greek | English | Parsing |
|---|---|---|
| וַיַּאֲמֵ֥ן | and he trusted | Verb, Hiphil, sequential imperfect third person masculine singular |
| אָכִ֖ישׁ | Achish | Noun proper masculine |
| בְּדָוִ֣ד | in David | Preposition, noun proper masculine |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הַבְאֵ֤שׁ | certainly | Verb, Hiphil, infinitive absolute |
| הִבְאִישׁ֙ | he has become odious | Verb, Hiphil, perfect third person masculine singular |
| בְּעַמּ֣וֹ | among people his | Preposition, noun common masculine singular construct, suffix |
| בְיִשְׂרָאֵ֔ל | among Israel | Preposition, noun proper |
| וְהָ֥יָה | and he will become | Verb, Qal, sequential perfect third person masculine singular |
| לִ֖י | of me | Preposition, suffix |
| לְעֶ֥בֶד | a servant of | Preposition, noun common masculine singular construct |
| עוֹלָֽם׃ פ | perpetuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Achish trusted David, thinking, “Since he has made himself an utter stench to his people Israel, he will be my servant forever.” |
| KJV | And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever. |
| ASV | And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever. |
| YLT | And Achish believeth in David, saying, 'He hath made himself utterly abhorred among his people, in Israel, and hath been to me for a servant age-during.' |
| WEB | Achish believed David, saying, “He has made his people Israel utterly to abhor him. Therefore he will be my servant forever.” |
| BBE | And Achish had belief in what David said, saying, He has made himself hated by all his people Israel, and so he will be my servant for ever. |
Where they part company is הַבְאֵשׁ — see How Translations Differ.
The sentence is structured around a main clause with a participial phrase explaining Achish's reasoning and a concluding clause that indicates his expectation of David's loyalty.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָכִישׁ
verbאָמַן
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 27:12
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's Alliance with Achishgenerated
1 Samuel 27:12 describes Achish's trust in David, rooted in the belief that David has become so despised by Israel that he can be relied upon as a servant. This moment highlights the complex dynamics of David's relationship with both the Philistines and his own people, as he navigates his precarious position during his time in exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 13:4 | And all Israel heard the news: “Saul has attacked an outpost of the Philistines, and now Israel has become a stench to the Philistines!” Then the people were summoned to join Saul at Gilgal. |
| 2 | Genesis 34:30 | Then Jacob said to Simeon and Levi, “You have brought trouble upon me by making me a stench to the Canaanites and Perizzites, the people of this land. We are few in number; if they unite against me and attack me, I and my household will be destroyed.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הַבְאֵשׁ, hav'eshgenerated
The verb בָּאַשׁ (ba'ash) means to stink or have a bad smell, and here it is used in a figurative sense to indicate that David has become morally offensive to his people. This word captures the depth of David's estrangement from Israel, as Achish interprets this as a sign of David's loyalty to him.
The use of the perfect tense in הִבְאִישׁ (hiv'ish) emphasizes that David's transformation into someone detestable has already occurred, solidifying Achish's perception of him as a reliable servant.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we analyze the verse using the Berean Standard Bible, which captures Achish's thoughts about David's status among his people.
Sentence Structuregenerated
The main verb in the verse is יַּאֲמֵ֥ן (ya'amen), he trusted, which governs the entire sentence. This verb is followed by a series of phrases that explain Achish's reasoning and the context of David's situation.
The structure includes a prepositional phrase indicating the subject of Achish's trust, followed by a participial phrase that elaborates on David's status, culminating in the final clause that expresses Achish's conclusion about David's future role.
Septuagint Backgroundgenerated
The Septuagint translates יַּאֲמֵ֥ן as ἐπιστεύθη (episteuthē), meaning 'he trusted.' This choice suggests a direct and confident reliance on David, aligning with the Hebrew meaning.
The Greek rendering of הַבְאֵשׁ is not explicitly noted, but the overall translation reflects a similar sentiment of David's perceived status among his people, reinforcing the idea of his rejection.
In plain words — the whole versegenerated
1 Samuel 27:12 shows how Achish, the Philistine king, trusts David because he believes David has become so despised by Israel that he will remain loyal to him. This reflects the complicated relationship David has with both the Philistines and his own people.
Frequently Asked Questionsgenerated
Achish trusts David because he believes David has become detestable to his own people, making him a reliable ally.
This phrase indicates that David is viewed as morally offensive or repugnant by the Israelites, which Achish interprets as a reason for David's loyalty.
The verse illustrates David's precarious position, as he is caught between his loyalty to Israel and his need for survival among the Philistines.
Achish's view of David highlights how external perceptions can shape alliances and relationships, especially in times of conflict.
Reflection Questionsgenerated
- In what ways do I see myself navigating conflicting loyalties in my own life?
- How can I ensure that my actions do not lead to a negative reputation among my peers?
- What lessons can I learn from David's relationship with Achish regarding trust and loyalty?
- How do external perceptions influence my relationships with others?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on Achish's belief in David, suggesting that it symbolizes a broader theme of trust and betrayal in relationships.
Therefore Achish believed in David, etc. The entire fraternity of the nations believes in Christ, saying that the people in which He was born He abandoned due to their infidelity;Early Church Fathers on 1 Samuel 27 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 27:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Achish believed David,.... As he would have him understand his story; imposing upon him by ambiguous terms, insinuating he had been against the southern parts of Judah, when he had been against
Read John Gill on 1 Samuel 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever. Achish believed David.
Read Robert Jamieson on 1 Samuel 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAchish believed David; partly, because of his confidence in David’ s authority and fidelity; partly, because most men easily believe what they heartily wish to be true; and partly, from God’ s providence, which blinded him in this and in divers other particulars relating to David’ s coming hither, and abiding here.
Read Matthew Poole on 1 Samuel 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 27:12 And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.Ver. 12. And Achish believed David.] Heb., Believed in David, which was much; but so God would have it, for David’ s good. Achish, haply, thought that David would not lie; and it was easy, saith Josephus, to persuade him to believe that which he greatly affected and desired.
Read John Trapp on 1 Samuel 27 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. He hath made his people - utterly to abhor him] This deception, which Dr. Delaney says "did harm to nobody, and to the account of which he is at an utter loss what degree of guilt to charge," imposed upon Achish, had the most direct tendency to make him imagine himself secure, while in the utmost danger; and to have a faithful friend and able ally in David, while he was the veriest enemy he could possibly have. Shame on him who becomes the apologist of such conduct! As to Dr. Chandler, he should know that no lie is of the truth, and that all falsity is an abomination to the Lord.
Read AdamClarke on 1 Samuel 27 →
CambridgeThe Cambridge Bible for Schools and Colleges12. Achish believed David] Connect 1 Samuel 27:12 with 1 Samuel 27:10. Achish believed that David had brought himself into ill odour (see on 1 Samuel 13:4) with his own countrymen by his attacks on them, and would now be his permanent vassal.
Read Cambridge on 1 Samuel 27 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleDAVID IN OF ZIKLAG, 1 Samuel 27:5-12.David was known at Gath as the conqueror of Goliath, and at one time at least, if not now, was looked upon as an aspirant to the throne of Israel. 1 Samuel 21:11.
Read Daniel Denison Whedon on 1 Samuel 27 →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 Achish trusted David, thinking, “Since he has made himself an utter stench to his people Israel, he will be my servant forever.”
Achish believed David, saying, “He has made his people Israel utterly to abhor him. Therefore he will be my servant forever.”
So Achish trusted David, thinking, “Since he has made himself an utter stench to his people Israel, he will be my servant forever.”
So Achish trusted David, thinking to himself, “He is really hated among his own people in Israel! From now on he will be my servant.”
Tyndale line
And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.
And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.
And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.
And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.
And Achish beleeued Dauid, saying, He hath made his people of Israel vtterly to abhorre him: therefore he shalbe my seruant for euer.
Strictly literal
And Achish trusted David, saying, He has made himself utterly odious among his people Israel; and he shall be my servant for ever.
And Achish believeth in David, saying, 'He hath made himself utterly abhorred among his people, in Israel, and hath been to me for a servant age-during.'
And Achish believes in David, saying, “He has made himself utterly abhorred among his people in Israel, and has been for a perpetual servant to me.”
And Achish had confidence in David, saying, He hath surely spoiled his odor among his people, among Israel; and he will become unto me a servant for ever.
Achish believed David, saying, “He has made his people Israel utterly abhor him; he will therefore be my servant forever.”
From the Latin
And Achis believed David, saying: He hath done much harm to his people Israel: therefore he shall be my servant for ever.
Simplified
Achish trusted David, and said to himself, “He's made himself so offensive to his people the Israelites that he'll have to serve me forever.”
And Achish had belief in what David said, saying, He has made himself hated by all his people Israel, and so he will be my servant for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, indicating that Achish's trust in David and the reasons for it are consistently represented. The Dead Sea Scrolls contain partial restorations but align with the Masoretic Text's core message.
וַיַּאֲמֵ֥ן אָכִ֖ישׁ בְּדָוִ֣ד לֵאמֹ֑ר הַבְאֵ֤שׁ הִבְאִישׁ֙ בְּעַמּ֣וֹ בְיִשְׂרָאֵ֔ל וְהָ֥יָה לִ֖י לְעֶ֥בֶד עוֹלָֽם׃ פ
12 of the 12 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.
[ויאמן] [אכיש] [בדויד] לאמור הבאש [הבאיש] [בעמ׳ו] [בישראל] [והיה] [ל׳י] [עבד] [עולם]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 27:12
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.
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אָכִישׁ (Akiysh) refers to Achish, a Philistine king of Gath mentioned in the context of the United Monarchy, particularly in 1 Samuel 21:10. His name may mean "I will blacken (or terrify)" or "only a man." He is also referred to as Abimelech in Psalm 34:1.
אָכִישׁ n.pr.m. king of Gath
base
H397 אָכִישׁ
397 'Akiysh aw-keesh'
of uncertain derivation; Akish, a Philistine king:--Achish.
אָכִישׁ (a.khish) — Achish.
A man living at the time of United Monarchy, first mentioned at 1Sa.21.10;
son of: Maoch (H4582); also called Abimelech (NIV: Abimelek) at Psa.34.1;
Also named: a.vi.me.lekh (אֲבִימֶ֫לֶךְ "Abimelech" H0040I)
§ Achish = "I will blacken (or terrify)" or "only a man"
Philistine king of Gath
N-proper — Noun proper masculineHNpm
a'-kish ('akhish): King of the city of Gath in the days of David. His father's name is given as Maoch (1Sa 27:2), and Maacah (1Ki 2:39). David sought the protection of Achish when he first fled from Saul, and just after his visit to Nob (1Sa 21:10-15). Fearing rough treatment or betrayal by Achish, he feigned madness. But this made him unwelcome, whereupon he fled to the Cave of Adullam (1Sa 22:1). Later in his fugitive period David returned to Gath to be hospitably received by Achish (1Sa 27:1 ff), who gave him the town of Ziklag for his home. A year later, when the Philistines invaded the land of Israel, in the…
Achish
Angry, perhaps only a general title of royalty applicable to the Philistine kings. (1.) The king with whom David sought refuge when he fled from Saul (1 Sam. 21:10-15). He is called Abimelech in the superscription of Ps. 34. It was probably this same king to whom David a second time repaired at the head of a band of 600 warriors, and who assigned him Ziklag, whence he carried on war against the surrounding tribes (1 Sam. 27:5-12). Achish had great confidence in the valour and fidelity of David (1 Sam. 28:1,2), but at the instigation of his courtiers did not permit him to go up to battle along with the Philistine hosts (1 Sam. 29:2-11). David remained with Achish a…
(angry), a Philistine king of Gath, who in the title of the 34th Psalm is called Abimelech. David twice found a refuge with him when he fled from Saul. (B.C. 1061.) On the first occasion he was alarmed for his safety, feigned madness, and was sent away.
Kin of Gath, a city of the Philistines, to whom David twice fled for protection from Saul. On the first occasion, being recognized by the king’s officers, and thinking his life in danger, he feigned madness, and by this device escaped, 1Sa 21:10. Several years after, he returned with a band of 600 men, and was welcomed by Achish as an enemy of Saul and of Israel. Achish gave him Ziklag for a residence; and being deceived as to the views and operations of David, expected his assistance in a war with Israel, but was persuaded by his officers to send him home to Ziklag, 1Sa 27:1-29:11.
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
בָּאַשׁ (ba'ash) is a Hebrew verb meaning to stink or have a bad smell. It can refer literally to emitting a foul odor or figuratively to becoming morally offensive or odious. The verb has various forms, including Qal, Niphal, Hiphil, and Hithpael, which express different nuances of the root meaning.
בָּאַשׁ vb. have a bad smell, stink
Qal stink
Niph. only fig. make oneself odious, become odious
Hiph.
emit a stinking odour
cause to stink
Hithp. they had made thmselves odious
base
H887 בָּאַשׁ have a bad smell, stink .stink
. only fig. make oneself odious, become odious
. . emit a stinking odour
. cause to stink
. they had made thmselves odious
887 ba'ash baw-ash'
a primitive root; to smell bad; figuratively, to be offensive
morally:--(make to) be abhorred (had in abomination,
loathsome, odious), (cause a, make to) stink(-ing savour), X
utterly.
בָּאַשׁ (ba.ash) — to stink.
1) to have a bad smell, stink, smell bad
1a) (Qal) to stink, smell bad
1b) (Niphal)
1b1) to become odious
1b2) to make oneself odious
1c) (Hiphil)
1c1) to stink, emit a stinking odour
1c2) to cause to stink
1c3) of wickedness (fig.)
1d) (Hithpael) to make oneself odious
2) (TWOT) to abhor
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
בָּאַשׁ (ba'ash) is a Hebrew verb meaning to stink or have a bad smell. It can refer literally to emitting a foul odor or figuratively to becoming morally offensive or odious. The verb has various forms, including Qal, Niphal, Hiphil, and Hithpael, which express different nuances of the root meaning.
בָּאַשׁ vb. have a bad smell, stink
Qal stink
Niph. only fig. make oneself odious, become odious
Hiph.
emit a stinking odour
cause to stink
Hithp. they had made thmselves odious
base
H887 בָּאַשׁ have a bad smell, stink .stink
. only fig. make oneself odious, become odious
. . emit a stinking odour
. cause to stink
. they had made thmselves odious
887 ba'ash baw-ash'
a primitive root; to smell bad; figuratively, to be offensive
morally:--(make to) be abhorred (had in abomination,
loathsome, odious), (cause a, make to) stink(-ing savour), X
utterly.
בָּאַשׁ (ba.ash) — to stink.
1) to have a bad smell, stink, smell bad
1a) (Qal) to stink, smell bad
1b) (Niphal)
1b1) to become odious
1b2) to make oneself odious
1c) (Hiphil)
1c1) to stink, emit a stinking odour
1c2) to cause to stink
1c3) of wickedness (fig.)
1d) (Hithpael) to make oneself odious
2) (TWOT) to abhor
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
