2 Samuel 15:12 — Word Study
WLCוַיִּשְׁלַ֣ח אַ֠בְשָׁלוֹם אֶת־ אֲחִיתֹ֨פֶל הַגִּֽילֹנִ֜י יוֹעֵ֣ץ דָּוִ֗ד מֵֽעִירוֹ֙ מִגִּלֹ֔ה בְּזָבְח֖וֹ אֶת־ הַזְּבָחִ֑ים וַיְהִ֤י הַקֶּ֙שֶׁר֙ אַמִּ֔ץ וְהָעָ֛ם הוֹלֵ֥ךְ וָרָ֖ב אֶת־ אַבְשָׁלֽוֹם׃
BSAWhile [Absalom] was offeringzâbach [the son of King David, Abi] the sacrificeszebach [to slaughter an animal, usually for a religious offering] [he]ʼĂbîyshâlôwm sent forshâlach▸ AhithophelʼĂchîythôphel [my brother is foolish, a counselor] the GiloniteGîylônîy [an inhabitant of Giloh] David’sDâvid counseloryâʻats [to advise, give guidance] [to come] from his hometownʻîyr [city, a place with a wall] of GilohGilôh So the conspiracyqesher [an unlawful alliance, a plot] gainedhâyâh▸ strengthʼammîyts [became mighty, courageous] and Absalom’sʼĂbîyshâlôwm followingʻam [the people, a nation] kepthâlak increasingrab [growing, becoming more numerous]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֣ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֠בְשָׁלוֹם | Absalom | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אֲחִיתֹ֨פֶל | Ahithophel | Noun proper masculine |
| הַגִּֽילֹנִ֜י | the Gilonite | Particle, noun gentilic masculine singular absolute |
| יוֹעֵ֣ץ | [the] counselor of | Verb, Qal, participle (active) masculine singular common |
| דָּוִ֗ד | David | Noun proper masculine |
| מֵֽעִירוֹ֙ | from city his | Preposition, noun common feminine singular construct, suffix |
| מִגִּלֹ֔ה | from Giloh | Preposition, noun proper |
| בְּזָבְח֖וֹ | when sacrificed he | Preposition, verb qal infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| הַזְּבָחִ֑ים | the sacrifices | Particle, noun common masculine plural absolute |
| וַיְהִ֤י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| הַקֶּ֙שֶׁר֙ | the conspiracy | Particle, noun common masculine singular absolute |
| אַמִּ֔ץ | strong | Adj |
| וְהָעָ֛ם | and the people | Conjunction, particle, noun common masculine singular absolute |
| הוֹלֵ֥ךְ | [was] going | Verb, Qal, participle (active) masculine singular |
| וָרָ֖ב | and numerous | Conjunction |
| אֶת־ | with | Preposition |
| אַבְשָׁלֽוֹם׃ | Absalom | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, to come from his hometown of Giloh. So the conspiracy gained strength, and Absalom’s following kept increasing. |
| KJV | And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. |
| ASV | And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he was offering the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. |
| YLT | and Absalom sendeth Ahithophel the Gilonite, a counsellor of David, out of his city, out of Gilo, in his sacrificing sacrifices; and the conspiracy is strong, and the people are going and increasing with Absalom. |
| WEB | Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom. |
| BBE | And Absalom sent for Ahithophel the Gilonite, one of David's helpers, from Giloh his town, while he was making the offerings. And the design against David became strong, for more and more people were joined to Absalom. |
Where they part company is הַקֶּ֙שֶׁר֙ — see How Translations Differ.
The sentence is structured around the main action of Absalom sending for Ahithophel, with several subordinate clauses detailing the context and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְשָׁלֹום
verbשָׁלַח
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 15:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Absalom's Rebelliongenerated
2 Samuel 15:12 describes a pivotal moment in Absalom's conspiracy against his father, King David. While performing sacrifices, Absalom calls for Ahithophel, a key advisor, to bolster his rebellion. This action signifies the growing strength of Absalom's plot and the increasing number of supporters rallying to his cause, as noted in the surrounding verses, particularly 2 Samuel 15:11 and 2 Samuel 15:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:31 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 2 | 2 Samuel 16:20–23 | Then Absalom said to Ahithophel, “Give me counsel. What should we do?” |
| 3 | 2 Samuel 17:14–23 | Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom. |
| 4 | Psalm 41:9 | Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me. |
| 5 | Psalm 55:12–14 | For it is not an enemy who insults me; that I could endure. It is not a foe who rises against me; from him I could hide. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — אֲחִיתֹ֨פֶל, 'a.chi.To.felgenerated
The name אֲחִיתֹ֨פֶל ('a.chi.To.fel) translates to 'my brother is foolish.' He was a prominent counselor to King David and later became a key figure in Absalom's rebellion. His role as a counselor emphasizes the importance of wise guidance in leadership and the devastating impact of betrayal.
Ahithophel's involvement in Absalom's conspiracy highlights his significant influence and the dramatic shift in loyalty during this tumultuous time. His actions serve as a reminder of the complexities of political alliances and the consequences of choosing sides.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיִּשְׁלַ֣ח, and he sent, which governs the action of sending for Ahithophel. The structure includes several noun phrases that identify the subjects and objects involved, emphasizing Absalom's actions and intentions.
The sentence is complex, with the action of sending occurring while Absalom is engaged in offering sacrifices. This layered structure reflects the simultaneous unfolding of events that contribute to the growing conspiracy.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁלַ֣ח as ἀπέστειλεν, which conveys the same meaning of sending. This choice aligns closely with the Hebrew meaning, indicating a straightforward translation without significant interpretive shifts.
The term הַקֶּ֙שֶׁר֙ is rendered as σύστρεμμα, suggesting a focus on the conspiratorial aspect of Absalom's actions, emphasizing the secretive nature of his alliance.
In plain words — the whole versegenerated
2 Samuel 15:12 shows Absalom offering sacrifices and sending for Ahithophel, David's counselor. This action strengthens his conspiracy against David, and more people begin to follow him. The verse highlights the growing tension and conflict within David's kingdom.
Frequently Asked Questionsgenerated
Ahithophel was a counselor to King David and played a significant role in Absalom's rebellion, betraying David by supporting his son.
The term 'conspiracy' refers to an unlawful alliance formed by Absalom to overthrow his father, King David.
Offering sacrifices was a religious act that could symbolize seeking divine favor or legitimacy, especially in the context of his rebellion against David.
The verse illustrates a time of division and conflict within Israel, highlighting the tensions between Absalom and David, and the shifting loyalties among the people.
Reflection Questionsgenerated
- What motivations might Absalom have had for seeking Ahithophel's counsel?
- How does the act of offering sacrifices relate to Absalom's intentions?
- In what ways can we see parallels between Absalom's actions and modern political maneuvers?
- What lessons can we learn about loyalty and betrayal from this narrative?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 15:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Absalom sent for Ahithophel, the Gilonite, David's counsellor,.... To advise with about this treasonable affair he was engaged in, and to get out of him David's secrets, who was reckoned the best
Read John Gill on 2 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
Read Robert Jamieson on 2 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAhithophel is thought to have been the author, or, at least, the fomenter of this rebellion; either because he was discontented with David, for which there might be many reasons; or because he saw the father was old and nigh his end, and he thought it best policy to worship the rising sun, and to follow the young prince, whom he observed to have so great an interest in the hearts of the people, and whom he supposed he could easily manage as he pleased, which he could not do with David. While he offered sacrifices; which he did not in devotion to God, for he neither feared God, nor reverenced man; nor to implore God’ s favour and assistance against his father, which he knew was a vain thing…
Read Matthew Poole on 2 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 15:12 And Absalom sent for Ahithophel the Gilonite, David’ s counsellor, from his city, [even] from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.Ver. 12. And Absalom sent for Ahithophel the Gilonite.] Who doubtless of all his virtues made best vice of his dissimulation; as our historian saith of that Earl of Warwick in Edward VI’ s days. See on 2 Samuel 15:10. Some think that Ahithophel joined with Absalom against David, in revenge of the abuse done by him to Bathsheba, - who is supposed to be Ahithophel’ s grand-daughter, - and the murdering of Uriah, her husband. For the people increased continually with…
Read John Trapp on 2 Samuel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Sent for Ahithophel.—Giloh, the city of Ahithophel, was one of the groups of towns just south of Hebron (Joshua 15:51), and Ahithophel may have gone there in readiness to be summoned by Absalom. Why he deserted David does not appear. It has been conjectured that he was aggrieved at David’s treatment of Bath-sheba, who is supposed to have been his granddaughter. Bath-sheba’s father was Eliam (2 Samuel 11:3) and Ahithophel had a son Eliam (2 Samuel 23:34), but there is no evidence that these were the same, and if they had been, Ahithophel probably would have felt honoured rather than aggrieved that his daughter should have been made queen. It is more likely that Ahithophel and many…
Read Charles John Ellicott on 2 Samuel 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Sent for Ahithophel] When Absalom got him, he in effect got the prime minister of the kingdom to join him.
Read AdamClarke on 2 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges12. Gilonite] Formed from Giloh, as Shilonite (1 Kings 11:29) from Shiloh. Giloh was one of a group of cities in the mountains of Judah, to the south or south-west of Hebron (Joshua 15:51). sent for Ahithophel] The sense is no doubt right, but it cannot be got out of the existing text. Probably some word has dropped out; the original reading may have been sent and called Ahithophel. Ahithophel has justly been regarded as a type of the arch-traitor Judas. Even if the words “mine own familiar friend in whom I trusted which did eat of my bread, hath lifted up his heel against me” (Psalms 41:9, quoted in John 13:18), were not written of Ahithophel, the parallel between his treachery and…
Read Cambridge on 2 Samuel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleAhithophel - It has been with great probability supposed that Ahithophel was estranged from David by personal resentment for his conduct in the matter of Bath-sheba and Uriah (see 2 Samuel 11:3).
Read Albert Barnes on 2 Samuel 15 →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
While Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, to come from his hometown of Giloh. So the conspiracy gained strength, and Absalom’s following kept increasing.
Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom.
While Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, to come from his hometown of Giloh. So the conspiracy gained strength, and Absalom’s following kept increasing.
While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, to come from his city, Giloh. The conspiracy was gaining momentum, and the people were starting to side with Absalom.
Tyndale line
And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he was offering the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
And Absalom sent for Ahithophel the Gilonite, David's counselor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
Also Absalom sent for Ahithophel the Gilonite Dauids counseller, from his citie Giloh, while he offred sacrifices: and the treason was great: for the people encreased still with Absalom.
Strictly literal
And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, from Giloh, while he offered the sacrifices. And the conspiracy gathered strength; and the people increased continually with Absalom.
and Absalom sendeth Ahithophel the Gilonite, a counsellor of David, out of his city, out of Gilo, in his sacrificing sacrifices; and the conspiracy is strong, and the people are going and increasing with Absalom.
and Absalom sends Ahithophel the Gilonite, a counselor of David, out of his city, out of Gilo, in his sacrificing sacrifices; and the conspiracy is strong, and the people are going and increasing with Absalom.
And Abshalom sent for Achithophel the Gilomite, David's counsellor, from his city, from Giloh, while he offered the sacrifices. And the conspiracy became strong; and the people increased continually with Abshalom.
While Absalom offered sacrfices, he sent for Ahithophel from his hometown of Giloh. He was David's counselor. Absalom's conspiracy was strong, for the people following Absalom were constantly increasing.
From the Latin
Absalom also sent for Achitophel the Gilonite, David’s counsellor, from his city Gilo. And while he was offering sacrifices, there was a strong conspiracy, and the people running together increased with Absalom.
Simplified
While Absalom was offering sacrifices, he sent for Ahithophel the Gilonite, David's advisor, asking him to come from Giloh, the town where he lived. The conspiracy grew stronger, and Absalom's followers went on increasing.
And Absalom sent for Ahithophel the Gilonite, one of David's helpers, from Giloh his town, while he was making the offerings. And the design against David became strong, for more and more people were joined to Absalom.
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 (MT) of 2 Samuel 15:12 presents the full narrative about Absalom sending for Ahithophel, while the Septuagint (LXX) matches 15 of the 20 words in a word-by-word correspondence, indicating a close relationship but with variations in word order and articles. The Dead Sea Scrolls (4Q53) contain fragments that partially restore the verse, with some words missing and others supplied by an editor, but they align closely with the MT in meaning. Overall, the MT, LXX, and the Dead Sea Scrolls show agreement in the main elements of the verse, though the LXX and 4Q53 have some differences in wording and completeness.
וַיִּשְׁלַ֣ח אַ֠בְשָׁלוֹם אֶת־ אֲחִיתֹ֨פֶל הַגִּֽילֹנִ֜י יוֹעֵ֣ץ דָּוִ֗ד מֵֽעִירוֹ֙ מִגִּלֹ֔ה בְּזָבְח֖וֹ אֶת־ הַזְּבָחִ֑ים וַיְהִ֤י הַקֶּ֙שֶׁר֙ אַמִּ֔ץ וְהָעָ֛ם הוֹלֵ֥ךְ וָרָ֖ב אֶת־ אַבְשָׁלֽוֹם׃
15 of the 20 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.
[וישלח] [ויקרא] את אחיתפל הגילוני [יועצ] [דויד] [מעיר׳ו] [מגילה] [בזובח׳ו] [את] [הזבחים] [והיה] [הקשר] אמצ [והעם] [הולך] [ורב] [את] [אבשלום]
1 word on the leather — 3 partly restored, 16 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 15:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HTo — ParticleHTo
אֲחִיתֹ֫פֶל (Achiythophel) means 'my brother is folly' and refers to a notable figure in the Old Testament. He was a counselor to King David and later betrayed him by supporting Absalom's rebellion. His story is primarily found in 2 Samuel, where he is described as the father of Eliam and the grandfather of Bathsheba.
אֲחִיתֹ֫פֶל n.pr.m. (my brother is folly ?) David’s trusted & traitorous counsellor
base
H302 אֲחִיתֹ֫פֶל
302 'Achiythophel akh-ee-tho'-fel
from 251 and 8602; brother of folly; Achithophel, an
Israelite:--Ahithophel.
see HEBREW for 0251
see HEBREW for 08602
אֲחִיתֹ֫פֶל (a.chi.to.phel) — Ahithophel.
A man living at the time of United Monarchy, first mentioned at 2Sa.15.12;
father of: Eliam (H0463H)
§ Ahithophel = "my brother is foolish (folly)"
a counsellor of David, grandfather of Bathsheba (cf 2Sa 11:3, 23:34), who joined Absalom in revolt against David, and committed suicide when Absalom did not heed his counsel
N-proper — Noun proper masculineHNpm
a-hith'-o-fel ('achithophel, "brother of foolishness," perhaps): The real leader of the Absalom rebellion against David. He is described as "the king's counselor," in a context connected with events some of which are dated in the fortieth year of David (1Ch 27:33,34; compare 1Ch 26:31). Concerning him and his part in the rebellion we have rather full information (2Sa 15:12 ff).
Some hold that he was the grandfather of Bathsheba, and make much of this in forming their estimates of him. Does the evidence sustain this view? In the latter half of the list of David's mighty men, not among the older veterans with whom the list begins, appears "Eliam the son of Ahithophel the Gilonite" (
Ahithophel
Brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom’s revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom (2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (
(brother of foolishness), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. (2 Samuel 16:23) (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. (2 Samuel 11:3) with 2Sam 23:34 Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, (2 Samuel 16:21) and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai’s advice prevailed, he despaired of success, and returning to his own home "put his household in order and hanged himself." (
A native of Giloh, originally one of David’s most intimate and valued friends; but upon the defection and rebellion of Absalom, he espoused the cause of that prince, and became one of David’s bitterest enemies. Being disappointed that Absalom did not follow his sagacious advice, and foreseeing the issue of the rebellion, he hanged himself, 2Sa 15:12 17:1-29 Ps 55:12-14. Ahithophel seems to have been the grandfather of Bathsheba. 2Sa 23:34, compared with 2Sa 11:3.
גִּילֹנִי (Giyloniy) refers to a Gilonite, an inhabitant of Giloh. It is derived from the root word for Giloh (גִּלֹה), indicating a gentilic form. The entries consistently define it as relating to the people of Giloh without any significant disagreement among the lexicons.
גִּילֹנִי adj.gent.
base
H1526 גִּילֹנִי
1526 Giyloniy ghee-lo-nee'
patrial from 1542; a Gilonite or inhabitant of
Giloh:--Gilonite.
see HEBREW for 01542
גִּילֹנִי (gi.lo.ni) — Gilonite.
Group of gi.loh (גִּלֹה "Giloh" H1542)
§ Gilonite = "gentilic of preceding"
an inhabitant of Giloh
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
gi'-lo-nit. See preceding article.
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
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)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
גִּלֹה (Giloh) refers to a city located in the mountains of Judah, known as the hometown of Ahithophel. The name is derived from a root meaning 'open,' and it is associated with the concept of 'exile.' The lexicons consistently identify it as a place in Palestine without significant disagreement.
גִּלֹה n.pr.loc. city in mountains of Judah
base
H1542 גִּלֹה, גִּילֹה
1542 Giloh ghee-lo'
or (fully) Giyloh {ghee-lo'}; from 1540; open; Giloh, a place
in Palestine:--Giloh.
see HEBREW for 01540
גִּלֹה (gi.loh) — Giloh.
Giloh = "exile"
a city in the mountains of Judah, home town of Ahithophel
Also named: gi.lo.ni (גִּילֹנִי "Gilonite" H1526)
Prep | N-proper — Preposition · noun properHR/Npl
gi'-lo (giloh): A town in the hill country of Judah mentioned along with Jattir, Socoh, Debir, Eshtemoa, etc. (Jos 15:51). Ahithophel came from here (2Sa 15:12) and is called the Gilonite (2Sa 23:34). Driver infers from this last that the original form was Gilon, not Giloh. Probably the ruins Kb. Jala, in the hills 3 miles Northwest of Hulhul, mark the site (PEF, III, 313, Sh XXI).
Giloh
Exile, a city in the south-west part of the hill-country of Judah (Josh. 15:51). It was the native place or residence of the traitor Ahithophel “the Gilonite” (Josh. 15:51; 2 Sam. 15:12), and where he committed suicide (17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.
(exile), a town in the mountainous part of Judah, named in the first group with Debir and Eshtemoh, (Joshua 16:51) it was the native place of the famous Ahithophel. (2 Samuel 15:12)
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קֶ֫שֶׁר (qesher) refers to a conspiracy or an unlawful alliance, often associated with treason. It is derived from the root word found in H7194. The entries consistently emphasize its negative connotations, indicating a secretive or illicit agreement.
קֶ֫שֶׁר n.m. conspiracy
base
H7195 קֶ֫שֶׁר conspiracy
7195 qesher keh'-sher
from 7194; an (unlawful) alliance:--confederacy, conspiracy,
treason.
see HEBREW for 07194
קֶ֫שֶׁר (qe.sher) — conspiracy.
conspiracy, treason, (unlawful) alliance
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
kon-spir'-a-si.
See CONFEDERACY.
→ LAW AGAINST Ex 23:1,2
→ INSTANCES OF
Joseph's brother, against Joseph Ge 37:18-20
Miriam and Aaron, against Moses Nu 12; 14:4; 16:1-35
Abimelech against Gideon's sons Jud 9:1-6
Gaal, against Abimelech Jud 9:23-41
Delilah, against Samson Jud 16:4-21
Abner, against Ish-bosheth 2Sa 3:7-21
Of Absalom 2Sa 15:10-13
Of Jeroboam 1Ki 14:2
Of Baasha 1Ki 15:27
אַמִּיץ (ammiyts) means 'mighty' or 'strong.' It is derived from the root word for strength and conveys the idea of being courageous or powerful. The entries consistently emphasize its meaning as an adjective describing strength or might.
אַמִּיץ, (אַמִּץ) adj. mighty
base
H533 אַמִּיץ, (אַמִּץ) mighty
533 'ammiyts am-meets'
or (shortened) ammits {am-meets'}; from 553; strong or
(abstractly) strength:--courageous, mighty, strong (one).
see HEBREW for 0553
אַמִּיץ (am.mits) — strong.
strong, mighty
Adj — AdjHAamsa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Conj | Adj — ConjunctionHC/Aamsa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
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