2 Samuel 16:14 — Word Study
WLCוַיָּבֹ֥א הַמֶּ֛לֶךְ וְכָל־ הָעָ֥ם אֲשֶׁר־ אִתּ֖וֹ עֲיֵפִ֑ים וַיִּנָּפֵ֖שׁ שָֽׁם׃
BSAFinally, the kingmelek [ruler, monarch] and allkôl [everything, every person] the peopleʻam [nation, community] with himʼêth [in his company, near him] arrivedbôwʼ▸ [came, entered] exhaustedʻâyêph [faint, weary, tired out] And thereshâm [in that place, at that time] he refreshed himselfnâphash▸ [rested, breathed again, rejuvenated]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֥א | and he came | Verb, Qal, sequential imperfect third person masculine singular |
| הַמֶּ֛לֶךְ | the king | Particle, noun common masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| הָעָ֥ם | the people | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | which | Particle |
| אִתּ֖וֹ | [was] with him | Preposition, suffix |
| עֲיֵפִ֑ים | exhausted | Adj |
| וַיִּנָּפֵ֖שׁ | and he refreshed himself | Verb, Niphal, sequential imperfect third person masculine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Finally, the king and all the people with him arrived, exhausted. And there he refreshed himself. |
| KJV | And the king, and all the people that were with him, came weary, and refreshed themselves there. |
| ASV | And the king, and all the people that were with him, came weary; and he refreshed himself there. |
| YLT | And the king cometh in, and all the people who [are] with him, wearied, and they are refreshed there. |
| WEB | The king and all the people who were with him arrived weary; and he refreshed himself there. |
| BBE | And the king and his people came tired to Jordan, and took their rest there. |
Where they part company is עֲיֵפִ֑ים — see How Translations Differ.
The sentence has a main clause followed by an adverbial phrase describing the subject's condition and concludes with a verb indicating their action upon arrival.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbבּוֹא
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 16:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Journey of King Davidgenerated
2 Samuel 16:14 describes King David and his followers arriving at a location after a long and tiring journey. They are exhausted from the events that have transpired, illustrating the physical and emotional toll of their experiences. This moment highlights the struggles David faced during his reign, particularly in the context of his conflict with Absalom, as seen in the surrounding verses.
Cross References
The Key Word — עֲיֵפִ֑ים, 'a.ye.Fimgenerated
The word עֲיֵף ('a.ye.Fim) is an adjective meaning exhausted or weary. It captures the state of being drained of energy, often due to physical exertion or emotional stress. This term emphasizes the fatigue that can accompany challenging circumstances, as seen in the context of David's journey.
In this verse, it describes the condition of David and his people as they arrive at their destination, highlighting their need for rest and rejuvenation after a taxing experience.
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. The BSB has exhausted, which is also used by the NETB.
Where others part company with the BSB they part company over עֲיֵף — weary (ASV, KJV) and tired out (FBV) are alternatives that convey similar meanings, but differ in nuance.
Sentence Structuregenerated
The finite verb וַיָּבֹ֥א (vai.ya.Vo'), meaning 'and he came,' governs the main clause, which includes the subject 'the king' and the noun phrase 'all the people with him.' This structure indicates the arrival of David and his followers.
The sentence includes an adverbial phrase describing their state as עֲיֵפִ֑ים ('a.ye.Fim), which modifies the subject's condition, and concludes with another verb וַיִּנָּפֵ֖שׁ (vai.yi.na.Fesh), indicating the action they take upon arrival.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֹ֥א as ἦλθεν (ēlthen), meaning 'he came.' This choice reflects a direct correspondence to the Hebrew, maintaining the sense of arrival.
For וַיִּנָּפֵ֖שׁ, the Greek ἀνέψυχαν (anepsychan) captures the essence of refreshing oneself, indicating a moment of rest and rejuvenation, consistent with the Hebrew meaning.
In plain words — the whole versegenerated
2 Samuel 16:14 tells us that King David and all the people with him arrived at their destination, feeling exhausted. After their long journey, they needed to rest and refresh themselves. This moment shows the toll of their experiences and the challenges they faced.
Frequently Asked Questionsgenerated
It indicates that they were physically and emotionally drained from their journey and the events surrounding their conflict with Absalom.
This act of refreshing signifies the importance of rest and rejuvenation after enduring hardship, highlighting a moment of care for oneself amidst turmoil.
David's journey teaches us about the realities of leadership and the need for rest and recovery, especially during challenging times.
It reflects the ongoing struggles David faced as a leader, emphasizing the physical and emotional demands of his kingship.
Reflection Questionsgenerated
- In what ways do I recognize exhaustion in my own life, and how do I address it?
- How can I find moments of refreshment during challenging times?
- What does this passage teach me about the importance of rest?
- How can I support others who are feeling overwhelmed or exhausted?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 16:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king, and all the people that [were] with him, came weary,.... With their journey, and through grief and trouble at what they met with: and refreshed themselves there: that is, at Bahurim,
Read John Gill on 2 Samuel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king, and all the people that were with him, came weary, and refreshed themselves there. Came weary, and refreshed themselves there - in the city of Bahurim, as is generally understood.
Read Robert Jamieson on 2 Samuel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 16:14 And the king, and all the people that [were] with him, came weary, and refreshed themselves there.Ver. 14. And they refreshed themselves there,] viz., at Bahurim, where yet they stayed not long: for when the messengers came thither from Hushai, David was gone, leaving Shimei to feed upon his own heart, since he could not come at David’ s, and to drink up the most part of his own venom himself, as every malicious man doth.
Read John Trapp on 2 Samuel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Came weary.—The sentence seems to require the mention of some place, and the clause “refreshed themselves there” to imply that a place has already been mentioned. The word for weary is, therefore, generally taken as a proper name, Ayephim, which was probably a mere caravansary.
Read Charles John Ellicott on 2 Samuel 16 →CambridgeThe Cambridge Bible for Schools and Colleges14. came weary] There is no place mentioned to which there at the end of the verse can refer. It is clear from ch. 2 Samuel 17:18, that the halting-place was not Bahurim, but some place beyond it. We must suppose that the name of the place has fallen out of the text, or that the word for weary should be taken as a proper name to Ayêphîm. No such place is known, but it would be an appropriate name for a caravansary or resting-place for travellers.
Read Cambridge on 2 Samuel 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Weary — The word òéôéí, thus rendered, Keil understands to be the name of a place, Ayephim, and argues that the word there, at the close of the verse, requires such a construction; but the
Read Daniel Denison Whedon on 2 Samuel 16 →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
Finally, the king and all the people with him arrived, exhausted. And there he refreshed himself.
The king and all the people who were with him arrived weary; and he refreshed himself there.
Finally, the king and all the people with him arrived, exhausted. And there he refreshed himself.
The king and all the people who were with him arrived exhausted at their destination, where David refreshed himself.
Tyndale line
And the king, and all the people that were with him, came weary, and refreshed themselves there.
And the king, and all the people that were with him, came weary; and he refreshed himself there.
And the king, and all the people that were with him, came weary; and he refreshed himself there.
And the king, and all the people that were with him, came weary, and refreshed themselves there.
Then came the King and all the people that were with him wearie, and refreshed them selues there.
Strictly literal
And the king, and all the people that were with him, came weary, and refreshed themselves there.
And the king cometh in, and all the people who [are] with him, wearied, and they are refreshed there.
And the king comes in, and all the people who [are] with him, wearied, and they are refreshed there.
And the king, and all the people that were with him, arrived weary, and refreshed themselves there.
Then the king and all the people who were with him became weary, and he rested when they stopped for the night.
From the Latin
And the king and all the people with him came weary, and refreshed themselves there.
Simplified
The king and everyone with him were tired out when they arrived at the Jordan. David rested there.
And the king and his people came tired to Jordan, and took their rest there.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 7 of the 9 words matched. The Septuagint reflects the same narrative but with its own word order and articles.
וַיָּבֹ֥א הַמֶּ֛לֶךְ וְכָל־ הָעָ֥ם אֲשֶׁר־ אִתּ֖וֹ עֲיֵפִ֑ים וַיִּנָּפֵ֖שׁ שָֽׁם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 16:14
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/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…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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)
Prep | Suff — Preposition · suffixHRd/Sp3ms
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Adj — AdjHAampa
נָפַשׁ (naphash) is a verb meaning to take breath or to refresh oneself. It is a denominative verb that conveys the idea of being breathed upon or refreshed, often associated with a figurative sense of renewal. The entries consistently emphasize its connection to breathing and refreshment.
[נָפַשׁ] vb. denom. take breath, refresh oneself
Niph. take breath, refresh oneself.
base
H5314 נָפַשׁ vb. denom. take breath, refresh oneself
5314 naphash naw-fash'
a primitive root; to breathe; passively, to be breathed upon,
i.e. (figuratively) refreshed (as if by a current of
air):--(be) refresh selves (-ed).
נָפַשׁ (na.phash) — be refreshed.
(Niphal) to take breath, refresh oneself
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD