1 Samuel 9:25 — Word Study
WLCוַיֵּרְד֥וּ מֵהַבָּמָ֖ה הָעִ֑יר וַיְדַבֵּ֥ר עִם־ שָׁא֖וּל עַל־ הַגָּֽג׃
BSAAnd after they had come downyârad▸ [a cultic platform] from the high placebâmâh [a mountain or elevation] into the cityʻîyr [a town with a wall] Samuel spokedâbar▸ [communed, talked] withʻim SaulShâʼûwl [Shaul, the desired one] onʻal the roof of his housegâg [the top of the house, a flat area]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּרְד֥וּ | and they went down | Verb, Qal, sequential imperfect third person masculine plural |
| מֵהַבָּמָ֖ה | from the high place | Preposition, particle, noun common feminine singular absolute |
| הָעִ֑יר | the city | Particle, noun common feminine singular absolute |
| וַיְדַבֵּ֥ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| עִם־ | with | Preposition |
| שָׁא֖וּל | Saul | Noun proper masculine |
| עַל־ | on | Preposition |
| הַגָּֽג׃ | the roof | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And after they had come down from the high place into the city, Samuel spoke with Saul on the roof of his house. |
| KJV | ¶ And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. |
| ASV | And when they were come down from the high place into the city, he communed with Saul upon the housetop. |
| YLT | And they come down from the high place to the city, and he speaketh with Saul on the roof. |
| WEB | When they had come down from the high place into the city, he talked with Saul on the housetop. |
| BBE | And when they had come down from the high place into the town, where a bed was made ready for Saul, he went to rest. |
Where they part company is in how they render בָּמָה — see How Translations Differ.
The sentence consists of two main clauses connected by a sequence of prepositional phrases that provide clarity on the actions and locations involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרַד
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 9:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Anointing of Saulgenerated
1 Samuel 9:25 describes the moment when Samuel, after a meal, speaks with Saul on the roof of his house. This conversation is pivotal as it sets the stage for Saul's anointing as king. The preceding verses establish the context of their meeting, highlighting the significance of the high place they descended from, which is often associated with divine encounters and worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 22:8 | If you build a new house, you are to construct a railing around your roof, so that you do not bring bloodguilt on your house if someone falls from it. |
| 2 | 2 Samuel 11:2 | One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. |
| 3 | Nehemiah 8:16 | And the people went out, brought back branches, and made booths on their own rooftops, in their courtyards, in the court of the house of God, and in the squares by the Water Gate and by the Gate of Ephraim. |
| 4 | Jeremiah 19:13 | The houses of Jerusalem and the houses of the kings of Judah will be defiled like that place, Topheth—all the houses on whose rooftops they burned incense to all the host of heaven and poured out drink offerings to other gods.” |
| 5 | Matthew 10:27 | What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the housetops. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָרַד, vai.ye.re.Dugenerated
The verb יָרַד (yarad) means 'to go down' and is used here in the Qal form, indicating a simple action performed by the subject. This word encompasses various contexts, such as descending from heights or moving to lower places, which is fitting given the transition from a high place to the city.
In this verse, the use of יָרַד emphasizes the physical act of descent, marking a shift from a sacred space to a more ordinary setting. The word's frequent occurrences in the Hebrew Bible highlight its importance in describing movement and change.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the phrase 'went down' for יָרַד.
Sentence Structuregenerated
The main verb וַיֵּרְד֥וּ (vai.ye.re.Du), meaning 'and they went down,' governs the sentence, with a series of phrases providing additional context. The structure indicates a sequential action, with the descent leading directly to the conversation.
The sentence is structured with a main clause followed by prepositional phrases that clarify the locations involved: from the high place to the city, culminating in the action of speaking on the roof.
Septuagint Backgroundgenerated
The Septuagint translates יָרַד as κατέβη, which also means 'went down.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the sense of descent.
The Greek term used for בָּמָה is βαμα, which aligns with the Hebrew understanding of a high place, indicating a consistent interpretation of the sacred space.
In plain words — the whole versegenerated
1 Samuel 9:25 describes how Samuel and Saul came down from a high place into the city, where Samuel spoke with Saul on the roof of his house. This moment is significant as it leads to Saul's anointing as king, marking a transition from a sacred encounter to an important personal dialogue.
Frequently Asked Questionsgenerated
The high place often represents a site of worship or divine encounter, indicating the importance of the events that occurred there.
Speaking on the roof may symbolize a private and elevated conversation, fitting for the anointing of a future king.
Saul's descent signifies a transition from a sacred experience to the responsibilities he will face as king.
This verse sets the stage for Saul's anointing, highlighting the divine purpose behind his selection as king.
Reflection Questionsgenerated
- What does it mean to transition from sacred spaces to everyday life in my own experience?
- How can I recognize and respond to divine encounters in my daily routine?
- In what ways can I prepare for responsibilities that come after significant moments in my life?
- How does understanding the context of a conversation enhance its meaning?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the significance of the meeting between Samuel and Saul, emphasizing the importance of the location and context of their conversation.
There follows: "And they went down from the high place into the town, and Samuel spoke with Saul on the rooftop. And Saul made his bed on the rooftop,Early Church Fathers on 1 Samuel 9 →
And he spoke with Saul in the upper room, etc. John spoke with the Lord in the light of His known divinity. For certainly the upper room (which takes its name from the fact that by its height it first receives the rays of the rising sun…Early Church Fathers on 1 Samuel 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 9:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when they came down from the high place into the city,.... After the feast was ended; and though Ramah itself was situated on an eminence, yet it seems this high place was higher than that, being
Read John Gill on 1 Samuel 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. Samuel communed with Saul upon the top of the house. Saul was taken to lodge with the prophet for that night.
Read Robert Jamieson on 1 Samuel 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSamuel communed with Saul, concerning the kingdom designed to him by God, and his duty to expect it patiently, till God actually called him to it; and to administer it piously, and justly, and valiantly. The top of the house was flat, after the manner, ; and so fit for walking, and for secret prayers, , or any private and familiar discourses among friends.
Read Matthew Poole on 1 Samuel 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 9:25 And when they were come down from the high place into the city, [Samuel] communed with Saul upon the top of the house.Ver. 25. Samuel communed with Saul.] Gave him good counsel, better than any is to be found in Lipsius’ s "Beehive," Macchiavel’ s "Spider’ s Web," or Castalio’ s "Curialis," the book that Charles V so much delighted in.
Read John Trapp on 1 Samuel 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And when they were come down.—After the public sacrificial meal at which such signal honours had been shown to the Benjamite stranger and his servant, the prophet-judge detained Saul from continuing his journey homewards, and persuaded him to remain as his guest that night at Ramah. He conducted him to the flat roof of his house, often the favourite locality in the East for quiet conversation or rest, and where frequently the honoured guest was lodged for the night: there the prophet had a long interview with his young guest, The conversation that evening probably did not turn upon the royal dignity, so soon to be conferred on Saul; of that Samuel spoke at length, we know, on the…
Read Charles John Ellicott on 1 Samuel 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Upon the top of the house.] All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air.
Read AdamClarke on 1 Samuel 9 →CambridgeThe Cambridge Bible for Schools and Colleges25–10:8. Saul anointed by Samuel and promised three signs in confirmation of his call 25, 26. Samuel communed with Saul] Preparing him for the announcement which he was going to make next morning. On the housetop they would be open to the public view so that all could see the honour Samuel shewed his guest, while they would have opportunity for undisturbed conversation. The Sept. however reads, “And he came down from the high place into the city: and they prepared a bed for Saul on the housetop and he slept. And it came to pass, &c.” This may perhaps represent the original text, for it seems strange to say first “they arose early,” and then proceed to describe Samuel’s calling Saul. The…
Read Cambridge on 1 Samuel 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. From the high place into the city — So the place of this sacrifice was outside of the city, and apparently on a hill overhanging it.
Read Daniel Denison Whedon on 1 Samuel 9 →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 after they had come down from the high place into the city, Samuel spoke with Saul on the roof of his house.
When they had come down from the high place into the city, he talked with Saul on the housetop.
And after they had come down from the high place into the city, Samuel spoke with Saul on the roof of his house.
When they came down from the high place to the town, Samuel spoke with Saul on the roof.
Tyndale line
¶ And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.
And when they were come down from the high place into the city, he communed with Saul upon the housetop.
And when they were come down from the high place into the city, he communed with Saul upon the housetop.
And when they had come down from the high place into the city, Samuel communed with Saul upon the top of the house.
And when they were come downe from the hie place into the citie, he communed with Saul vpon the top of the house.
Strictly literal
And they came down from the high place into the city, and he spoke with Saul upon the roof.
And they come down from the high place to the city, and he speaketh with Saul on the roof.
And they come down from the high place to the city, and he speaks with Saul on the roof.
And they went down from the high-place into the city, and he spoke with Saul upon the roof.
When they had come down from the high place into the city, Samuel spoke with Saul on the rooftop.
From the Latin
And they went down from the high place into the town, and he spoke with Saul upon the top of the house: and he prepared a bed for Saul on the top of the house, and he slept.
Simplified
Once they had returned from the high place to the town, Samuel spoke with Saul on the roof of his house.
And when they had come down from the high place into the town, where a bed was made ready for Saul, he went to rest.
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 in their wording for this verse, with all eight words matched. This consistency reinforces the reliability of the text across different traditions.
וַיֵּרְד֥וּ מֵהַבָּמָ֖ה הָעִ֑יר וַיְדַבֵּ֥ר עִם־ שָׁא֖וּל עַל־ הַגָּֽג׃
8 of the 8 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 9:25
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 יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
Prep | Art | N-fs — Preposition · particle · noun common feminine singular absoluteHR/Td/Ncfsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
roof.
See HOUSE.
[HOUSE]
See HOUSE.
→ See HOUSE, ROOF OF