2 Samuel 13:28 — Word Study
WLCוַיְצַו֩ אַבְשָׁל֨וֹם אֶת־ נְעָרָ֜יו לֵאמֹ֗ר רְא֣וּ נָ֠א כְּט֨וֹב לֵב־ אַמְנ֤וֹן בַּיַּ֙יִן֙ וְאָמַרְתִּ֣י אֲלֵיכֶ֔ם הַכּ֧וּ אֶת־ אַמְנ֛וֹן וַהֲמִתֶּ֥ם אֹת֖וֹ אַל־ תִּירָ֑אוּ הֲל֗וֹא כִּ֤י אָֽנֹכִי֙ צִוִּ֣יתִי אֶתְכֶ֔ם חִזְק֖וּ וִהְי֥וּ לִבְנֵי־ חָֽיִל׃
BSANow AbsalomʼĂbîyshâlôwm [the son of King David] had orderedtsâvâh▸ [commanded, given a charge to] his young mennaʻar [servants, attendants] Watchrâʼâh [be aware of, observe] AmnonʼAmnôwn untilnâʼ his heartlêb [inner being, emotions] with wineyayin [intoxicating drink] and when I orderʼâmar [command, give the signal] youʼêl to strikenâkâh [hit, smite] Amnon {down}ʼAmnôwn you are to kill himmûwth [put to death, slay] Do notʼal be afraidyârêʼ▸ [fearful, intimidated] Havekîy ◂Iʼânôkîy notlôʼ commandedtsâvâh■ [given orders to] youʼêth Be courageouschâzaq [strong, brave] andhâyâh valiantchayil [mighty, powerful]
| Greek | English | Parsing |
|---|---|---|
| וַיְצַו֩ | and he commanded | Verb, Piel, sequential imperfect third person masculine singular |
| אַבְשָׁל֨וֹם | Absalom | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| נְעָרָ֜יו | servants his | Noun common masculine plural construct, suffix |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| רְא֣וּ | look | Verb, Qal, imperative second person masculine plural |
| נָ֠א | please | Particle |
| כְּט֨וֹב | when is good | Preposition, verb qal infinitive construct common |
| לֵב־ | [the] heart of | Noun common, masculine singular construct |
| אַמְנ֤וֹן | Amnon | Noun proper masculine |
| בַּיַּ֙יִן֙ | with the wine | Preposition, noun common masculine singular absolute |
| וְאָמַרְתִּ֣י | and I will say | Verb, Qal, sequential perfect first person common singular |
| אֲלֵיכֶ֔ם | to you | Preposition, suffix |
| הַכּ֧וּ | strike down | Verb, Hiphil, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| אַמְנ֛וֹן | Amnon | Noun proper masculine |
| וַהֲמִתֶּ֥ם | and you will kill | Verb, Hiphil, sequential perfect second person masculine plural |
| אֹת֖וֹ | the object marker him | Particle, suffix |
| אַל־ | may not | Particle |
| תִּירָ֑אוּ | you be afraid | Verb, Qal, jussive second person masculine plural |
| הֲל֗וֹא | ¿ In- | Particle, particle |
| כִּ֤י | deed | Particle |
| אָֽנֹכִי֙ | I | Pronoun |
| צִוִּ֣יתִי | I have commanded | Verb, Piel, perfect first person common singular |
| אֶתְכֶ֔ם | the object marker you | Particle, suffix |
| חִזְק֖וּ | be strong | Verb, Qal, imperative second person masculine plural |
| וִהְי֥וּ | and become | Conjunction, verb qal imperative second person masculine plural |
| לִבְנֵי־ | sons of | Preposition, noun common masculine plural construct |
| חָֽיִל׃ | strength | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!” |
| KJV | ¶ Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. |
| ASV | And Absalom commanded his servants, saying, Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you, Smite Amnon, then kill him; fear not; have not I commanded you? be courageous, and be valiant. |
| YLT | And Absalom commandeth his young men, saying, 'See, I pray thee, when the heart of Amnon [is] glad with wine, and I have said unto you, Smite Amnon, that ye have put him to death; fear not; is it not because I have commanded you? be strong, yea, become sons of valour.' |
| WEB | Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!” |
| BBE | Now Absalom had given orders to his servants, saying, Now take note when Amnon's heart is glad with wine; and when I say to you, Make an attack on Amnon, then put him to death without fear: have I not given you orders? be strong and without fear. |
Where they part company is חָיִל — see How Translations Differ.
The sentence is structured around Absalom's command, with several subordinate clauses detailing his instructions and the conditions for action.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְשָׁלֹום
verbצָוָה
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 — 2 Samuel 13:28
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 — Absalom's Revengegenerated
2 Samuel 13:28 describes Absalom's calculated plan to kill his half-brother Amnon, who had wronged their sister Tamar. Absalom instructs his young men to observe Amnon's state of inebriation before executing his order. This moment is pivotal, as it marks the culmination of Absalom's desire for vengeance and sets off a chain of events that will lead to further conflict within David's family, as seen in 2 Samuel 13:29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 11:15 | In the letter he wrote: “Put Uriah at the front of the fiercest battle; then withdraw from him, so that he may be struck down and killed.” |
| 2 | Exodus 1:16–17 | “When you help the Hebrew women give birth, observe them on the birthstools. If the child is a son, kill him; but if it is a daughter, let her live.” |
| 3 | 1 Samuel 22:17–18 | Then the king ordered the guards at his side, “Turn and kill the priests of the LORD, because they too sided with David. For they knew he was fleeing, but they did not tell me.” But the king’s servants would not lift a hand to strike the priests of the LORD. |
| 4 | Acts 5:29 | But Peter and the other apostles replied, “We must obey God rather than men. |
| 5 | 2 Samuel 11:13 | Then David invited Uriah to eat and drink with him, and he got Uriah drunk. And in the evening Uriah went out to lie down on his cot with his master’s servants, but he did not go home. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — צָוָה, vay.Tzavgenerated
The verb צָוָה (tsavah) means 'to command' or 'to give orders.' It is a Piel form verb, indicating an active and intentional act of appointing or charging someone with a task. This word is often used in contexts where authority is exercised, such as when God commands His people or when leaders direct their followers.
In this verse, Absalom uses this term to assert his authority over his young men, emphasizing the seriousness of his command to kill Amnon. The repeated use of commands illustrates Absalom's determination and the gravity of the situation.
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 is וַיְצַו֩ (vay.Tzav), and he commanded, which governs the entire clause. The sentence is structured to reflect Absalom's orders to his young men, with subordinate clauses detailing the conditions under which they are to act.
The use of imperative forms throughout the verse emphasizes urgency and authority, particularly in the commands given to the young men to observe Amnon and to act decisively when the time comes.
Septuagint Backgroundgenerated
The Septuagint translates צָוָה as ἐνετείλατο (enetileto), which also means 'to command.' This choice reflects a direct translation of the Hebrew meaning, maintaining the sense of authority and directive action.
The Greek term ἴδετε (idete) used for רְא֣וּ emphasizes the act of seeing or observing, aligning with the Hebrew intent to instruct the young men to be vigilant.
In plain words — the whole versegenerated
2 Samuel 13:28 shows Absalom commanding his young men to watch Amnon until he is drunk, then to kill him. Absalom is determined to take revenge for the wrong done to his sister Tamar. His orders reflect his authority and the seriousness of his intentions.
Frequently Asked Questionsgenerated
Absalom instructs his men to wait until Amnon is intoxicated, ensuring he is vulnerable and less likely to resist when they carry out the plan.
Absalom seeks revenge for Amnon's actions against their sister Tamar, which he views as a grave injustice.
Absalom's command shows his determination and willingness to take drastic actions to achieve his goals, reflecting a deep-seated desire for vengeance.
This act of violence sets off a series of events leading to further conflict within David's household, ultimately resulting in Absalom's own downfall.
Reflection Questionsgenerated
- What motivations can lead someone to seek revenge, as Absalom does?
- How do authority and command play a role in the relationships depicted in this passage?
- What are the consequences of Absalom's actions for himself and for his family?
- In what ways can we see parallels between Absalom's story and conflicts in our own lives or society?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 13:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow Absalom had commanded his servants,.... Before he and his guests were set down to the entertainment: saying, mark ye now when Amnon's heart is merry with wine; as he was determined to make him if
Read John Gill on 2 Samuel 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
Read Robert Jamieson on 2 Samuel 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen Amnon’ s heart is merry with wine; when he least suspects, and will be most unable to prevent the evil. Have not I commanded you; I who am the king’ s son, and, when Amnon is gone, his heir; who therefore shall easily obtain pardon for you, and will liberally reward you?
Read Matthew Poole on 2 Samuel 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon’ s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.Ver. 28. Now Absalom had commanded his servants.] His assassins, whom some conceive to have been Geshurites of his mother’ s country, ready to flee thither with him, as 2 Samuel 13:37. When Amnon’ s heart is merry with wine.] See on 2 Samuel 13:13. And when I say unto you, Smite Amnon.] So cowardly he was that he durst not do it himself, saith Pellican. Then kill him, fear not.] This bloody command he uttered in plainer terms than did Tarlton, bishop of…
Read John Trapp on 2 Samuel 13 →
CambridgeThe Cambridge Bible for Schools and Colleges28. Now Absalom had commanded] And Absalom commanded. Absalom felt himself bound in honour to avenge his sister’s wrong, and moreover welcomed the pretext for getting rid of Amnon, who stood between himself and the succession to the throne.
Read Cambridge on 2 Samuel 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Have not I commanded you — No guilt will be on you, for I take all the responsibility on myself; only obey you my orders.
Read Daniel Denison Whedon on 2 Samuel 13 →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
Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!”
Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!”
Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!”
Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”
Tyndale line
¶ Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
And Absalom commanded his servants, saying, Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you, Smite Amnon, then kill him; fear not; have not I commanded you? be courageous, and be valiant.
And Absalom commanded his servants, saying, Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you, smite Amnon, then kill him, fear not: have not I commanded you? be courageous, and be valiant.
Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say to you, Smite Amnon; then kill him, fear not: have I not commanded you? be courageous, and be valiant.
Now had Absalom commanded his seruants, saying, Marke now when Amnons heart is merry with wine, and when I say vnto you, Smite Amnon, kill him, feare not, for haue not I commanded you? be bold therefore, and play the men.
Strictly literal
And Absalom commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say to you, Smite Amnon; then slay him, fear not: have not I commanded you? be courageous, and be valiant.
And Absalom commandeth his young men, saying, 'See, I pray thee, when the heart of Amnon [is] glad with wine, and I have said unto you, Smite Amnon, that ye have put him to death; fear not; is it not because I have commanded you? be strong, yea, become sons of valour.'
And Absalom commands his young men, saying, “Now see, when the heart of Amnon [is] glad with wine, and I have said to you, Strike Amnon, that you have put him to death; do not fear; is it not because I have commanded you? Be strong, indeed, become sons of valor.”
Now Abshalom commanded his servants, saying, Mark ye, I pray you, when Annon's heart is merry with wine, and I say unto you, Smite Amnon: then kill him, fear not; behold, it is I who command it you; be firm and show yourselves men of valor.
Absalom commanded his servants saying, “Listen closely. When Amnon begins to be affected by the wine, and when I say to you, 'Attack Amnon,' then kill him. Do not be afraid. Have I not commanded you? Be courageous and brave.”
From the Latin
And Absalom had commanded his servants, saying: Take notice when Amnon shall be drunk with wine, and when I shall say to you: Strike him, and kill him, fear not: for it is I that command you: take courage, and be valiant men.
Simplified
Absalom gave orders to his men, saying, “Pay attention! When Amnon is feeling happy from drinking wine and I tell you, ‘Attack Amnon!’ then kill him. Don't be afraid. I myself am giving you this order. Be strong and be brave.”
Now Absalom had given orders to his servants, saying, Now take note when Amnon's heart is glad with wine; and when I say to you, Make an attack on Amnon, then put him to death without fear: have I not given you orders? be strong and without fear.
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 presents the verse with a clear command from Absalom to his young men regarding Amnon. The Septuagint closely aligns with the Masoretic Text, matching 26 of the 29 words, although it has its own word order and articles. The Dead Sea Scrolls (4Q51) contain 28 words from the verse, with three words partially restored and thirteen supplied by an editor, but overall it agrees with the Masoretic Text in content and intent, indicating a strong consistency across these ancient witnesses.
וַיְצַו֩ אַבְשָׁל֨וֹם אֶת־ נְעָרָ֜יו לֵאמֹ֗ר רְא֣וּ נָ֠א כְּט֨וֹב לֵב־ אַמְנ֤וֹן בַּיַּ֙יִן֙ וְאָמַרְתִּ֣י אֲלֵיכֶ֔ם הַכּ֧וּ אֶת־ אַמְנ֛וֹן וַהֲמִתֶּ֥ם אֹת֖וֹ אַל־ תִּירָ֑אוּ הֲל֗וֹא כִּ֤י אָֽנֹכִי֙ צִוִּ֣יתִי אֶתְכֶ֔ם חִזְק֖וּ וִהְי֥וּ לִבְנֵי־ חָֽיִל׃
26 of the 29 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.
[ויצו] אבשלום את נערי׳ו לאמור ראו [נא] [כטוב] [לב] [אמנון] [ביין] [ואמרתי] אלי׳כם הכו את אמנון ומתתם את׳ו [אל] [תיראו] [כי] [אנוכי] [צויתי] [את׳כם] חזקו והיו לבני חיל
28 words of the verse are on this fragment — 3 partly restored, 13 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 2 Samuel 13:28
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
אֲבִישָׁלוֹם (Abiyshalowm) means 'my father is peace.' It refers to Absalom, the third son of David, known for his revolt against his father and the murder of his half-brother Amnon. The name is also associated with his father-in-law, Rehoboam. The entries note that Absalom is sometimes called Abishalom.
אֲבִישָׁלוֹם n.pr.m. (my father is peace)
Rehob.’s father-in-law
3rd son of Dvd
base
H53 אֲבִישָׁלוֹם (my father is peace) . Rehob.’s father-in-law
. 3rd son of Dvd
53 'Abiyshalowm ab-ee-shaw-lome'
or (shortened) bAbshalowm {ab-shaw- lome'}; from 1 and 7965;
father of peace (i.e. friendly); Abshalom, a son of David;
also (the fuller form) a later Israelite:--Abishalom,
Absalom.
see HEBREW for 01
see HEBREW for 07965
אֲבִישָׁלוֹם (a.vi.sha.lom) — Absalom.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.3;
son of: David (H1732) and Maacah (H4601I);
half-brother of: Amnon (H0550), Chileab (H3609), 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);
father of: Tamar (H8559I); also called Abishalom at 1Ki.15.2,10;
§ Absalom or Abishalom = "my father is peace"
1) father-in-law of Rehoboam
2) third son of David, killer of first-born son Amnon, also leader of revolt against his father-David
N-proper — Noun proper masculineHNpm
Absalom
Father of peace; i.e., “peaceful” David’s son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David’s eldest son, who had basely wronged Absalom’s sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David’s other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (
(father of peace),third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamar’s full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfather’s court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by…
Only son of David by Maacah, 2Sa 3:3. He was remarkable for his beauty and for his fine head of hair, 2Sa 14:25, which being cut from time to time when it incommoded him, used to weigh 200 shekels by the king’s standard, that is, probable about thirty ounces, an extraordinary, but not incredible weight. Ammon, another of the king’s sons, having violated his sister Tamar, Absalom caused him to be slain, and then fled to Geshur, where Talmai his grandfather was king. After three years, at the intercession of Joab, David permitted him to return to Jerusalem, and at length received him again into favor, 2Sa 14:1-33. Absalom, however, grossly abused his father’s kindness; he soon began to play the demagogue, and by many artful…
father of peace
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-1cs — Preposition · verb qal infinitive construct commonHR/Vqcc
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
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…
אַמְנוֹן (Amnon) means 'faithful' and refers primarily to two figures in the Old Testament: the eldest son of King David, known for his tragic story involving Tamar and Absalom, and a son of Shimon from Caleb's clan. The entries highlight his familial connections, particularly within David's lineage, and note the character's complex narrative.
אַמְנוֹן n.pr.m. (faithful)
eldest son of David
a son of Shimon
base
H550 אַמְנוֹן
550 'Amnown am-nohn'
or uAmiynown {am-ee-nohn'}; from 539; faithful; Amnon (or
Aminon), a son of David:--Amnon.
see HEBREW for 0539
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.2;
son of: David (H1732) and Ahinoam (H0293H);
half-brother of: 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)
§ Amnon = "faithful"
1) oldest son of David, rapist of Tamar, slain by Absalom
2) a son of Shimon (of Caleb's clan)
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.20;
son of: Shimon (H7889);
brother of: Rinnah (H7441), Ben-hanan (H1135) , Tilon (H8436)
§ Amnon = "faithful"
N-proper — Noun proper masculineHNpm
Amnon
Faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17).
(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam. 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Sam. 13:28, 29).
(faithful). Eldest son of David. (B.C. 1052.) He dishonored his half-sister Tamar, and was in consequence murdered by her brother. (2 Samuel 13:1-29) Son of Shimon. (1 Chronicles 4:20)
The eldest son of David, by Ahimoam of Jezreel. He is known only by his guilt in violating his sister; for which Absalom, two years after, caused him to be assassinated, 2Sa 13:1-39.
faithful and true; tutor
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
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)
Hc/Vqq1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp2mp
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אַמְנוֹן (Amnon) means 'faithful' and refers primarily to two figures in the Old Testament: the eldest son of King David, known for his tragic story involving Tamar and Absalom, and a son of Shimon from Caleb's clan. The entries highlight his familial connections, particularly within David's lineage, and note the character's complex narrative.
אַמְנוֹן n.pr.m. (faithful)
eldest son of David
a son of Shimon
base
H550 אַמְנוֹן
550 'Amnown am-nohn'
or uAmiynown {am-ee-nohn'}; from 539; faithful; Amnon (or
Aminon), a son of David:--Amnon.
see HEBREW for 0539
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.2;
son of: David (H1732) and Ahinoam (H0293H);
half-brother of: 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)
§ Amnon = "faithful"
1) oldest son of David, rapist of Tamar, slain by Absalom
2) a son of Shimon (of Caleb's clan)
אַמְנוֹן (am.non) — Amnon.
A man of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.20;
son of: Shimon (H7889);
brother of: Rinnah (H7441), Ben-hanan (H1135) , Tilon (H8436)
§ Amnon = "faithful"
N-proper — Noun proper masculineHNpm
Amnon
Faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17).
(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam. 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Sam. 13:28, 29).
(faithful). Eldest son of David. (B.C. 1052.) He dishonored his half-sister Tamar, and was in consequence murdered by her brother. (2 Samuel 13:1-29) Son of Shimon. (1 Chronicles 4:20)
The eldest son of David, by Ahimoam of Jezreel. He is known only by his guilt in violating his sister; for which Absalom, two years after, caused him to be assassinated, 2Sa 13:1-39.
faithful and true; tutor
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Hiphil-2mp — Verb · Hiphil · sequential perfect second person masculine pluralHc/Vhq2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
ded: Used in its ordinary modern sense in EV. In the Old Testament it is used to translates five Hebrew words: gemylah, literally, "recompense" (Isa 59:18); dabhar, literally, "word," "thing" (2Ch 35:27 the King James Version, the Revised Version (British and American) "acts"; Es 1:17,18; Jer 5:28); ma`aseh (Ge 20:9; 44:15; Ezr 9:13); `alilah (1Ch 16:8 the King James Version, the Revised Version (British and American) "doings"; Ps 105:1 the King James Version…
→ To land Jer 32:12,14; 44
→ See LAND
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
See SON, SONS.
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…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
