2 Samuel 17:25 — Word Study
WLCוְאֶת־ עֲמָשָׂ֗א שָׂ֧ם אַבְשָׁלֹ֛ם תַּ֥חַת יוֹאָ֖ב עַל־ הַצָּבָ֑א וַעֲמָשָׂ֣א בֶן־ אִ֗ישׁ וּשְׁמוֹ֙ יִתְרָ֣א הַיִּשְׂרְאֵלִ֔י אֲשֶׁר־ בָּא֙ אֶל־ אֲבִיגַ֣ל בַּת־ נָחָ֔שׁ אֲח֥וֹת צְרוּיָ֖ה אֵ֥ם יוֹאָֽב׃
BSAAbsalomʼĂbîyshâlôwm had appointedsûwm■ AmasaʻĂmâsâʼ [his cousin, a relative] overʻal the armytsâbâʼ [the large group of people, the military force] in placetachath of JoabYôwʼâb [Jehovah is father, a prominent Israelite] AmasaʻĂmâsâʼ was the sonbên [a male child, a descendant] of a manʼîysh namedshêm IthraYithrâʼ△ [an Israelite, the father of Amasa] the IshmaeliteYisrᵉʼêlîy [a descendant of Ishmael] whoʼăsher had marriedbôwʼ■ AbigailʼĂbîygayil [a wise and kind woman] the daughterbath [a female child, a woman] of NahashNâchâsh [a non-Israelite king] and sisterʼâchôwth [a biological sibling, a close relative] of ZeruiahTsᵉrûwyâh [balsam tree] the motherʼêm [a female parent, a maternal figure] of JoabYôwʼâb [Jehovah is father, a prominent Israelite]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| עֲמָשָׂ֗א | Amasa | Noun proper masculine |
| שָׂ֧ם | he had appointed | Verb, Qal, perfect third person masculine singular |
| אַבְשָׁלֹ֛ם | Absalom | Noun proper masculine |
| תַּ֥חַת | in place of | Noun common, masculine singular construct |
| יוֹאָ֖ב | Joab | Noun proper masculine |
| עַל־ | over | Preposition |
| הַצָּבָ֑א | the army | Particle, noun common masculine singular absolute |
| וַעֲמָשָׂ֣א | and Amasa | Conjunction, noun proper masculine |
| בֶן־ | [was] a son of | Noun common, masculine singular construct |
| אִ֗ישׁ | a man | Noun common, masculine singular absolute |
| וּשְׁמוֹ֙ | and name his | Conjunction, noun common masculine singular construct, suffix |
| יִתְרָ֣א | [was] Jether | Noun proper masculine |
| הַיִּשְׂרְאֵלִ֔י | the Israelite | Particle, noun gentilic masculine singular absolute |
| אֲשֶׁר־ | who | Particle |
| בָּא֙ | he had gone | Verb, Qal, perfect third person masculine singular |
| אֶל־ | into | Preposition |
| אֲבִיגַ֣ל | Abigail | Noun proper feminine |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| נָחָ֔שׁ | Nahash | Noun proper masculine |
| אֲח֥וֹת | [the] sister of | Noun common, feminine singular construct |
| צְרוּיָ֖ה | Zeruiah | Noun proper feminine |
| אֵ֥ם | [the] mother of | Noun common, feminine singular construct |
| יוֹאָֽב׃ | Joab | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Absalom had appointed Amasa over the army in place of Joab. Amasa was the son of a man named Ithra, the Ishmaelite who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab. |
| KJV | ¶ And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man’s son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s mother. |
| ASV | And Absalom set Amasa over the host instead of Joab. Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal the daughter of Nahash, sister to Zeruiah, Joab’s mother. |
| YLT | and Amasa hath Absalom set instead of Joab over the host, and Amasa [is] a man's son whose name is Ithra the Israelite who hath gone in unto Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab; |
| WEB | Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother. |
| BBE | And Absalom put Amasa at the head of the army in place of Joab. Now Amasa was the son of a man named Ithra the Ishmaelite, who had been the lover of Abigail, the daughter of Jesse, sister of Zeruiah, Joab's mother. |
Where they part company is תַּחַת — see How Translations Differ.
The sentence contains multiple clauses detailing relationships and roles, emphasizing Amasa's appointment and lineage.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֲמָשָׂא
verbשׂים
The sentence as the grammar sees it Open the tree ›
1 of 24 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 17:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Absalom's Military Leadershipgenerated
2 Samuel 17:25 describes Absalom's strategic decisions during his rebellion against King David. In this passage, Absalom appoints Amasa to lead his army, highlighting the shifting alliances and power dynamics within Israel. This event is significant as it marks a change in military leadership from Joab, a seasoned commander loyal to David, to Amasa, who is related to David's family through Abigail. This change reflects the complexities of loyalty and kinship in the narrative of the divided kingdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 19:13 | And say to Amasa, ‘Aren’t you my flesh and blood? May God punish me, and ever so severely, if from this time you are not the commander of my army in place of Joab!’” |
| 2 | 2 Samuel 20:4–9 | Then the king said to Amasa, “Summon the men of Judah to come to me within three days, and be here yourself.” |
| 3 | 1 Chronicles 2:16–17 | Their sisters were Zeruiah and Abigail. And the three sons of Zeruiah were Abishai, Joab, and Asahel. |
| 4 | 1 Chronicles 2:13–16 | Jesse was the father of Eliab his firstborn; Abinadab was born second, Shimea third, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עֲמָשָׂא, 'a.ma.Sa'generated
The name עֲמָשָׂא (Amasa) means 'burden' and identifies a key figure in Absalom's military. He is the son of Ithra, an Ishmaelite, and Abigail, David's sister. This connection emphasizes his role within the larger family dynamics of David's lineage.
Amasa's appointment as commander illustrates a pivotal moment in the power struggle between Absalom and David. His name, meaning 'burden,' may reflect the heavy responsibilities he carries as a leader in a time of conflict.
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 finite verb שָׂם (he appointed) governs the sentence, with two subjects: אַבְשָׁלֹם (Absalom) and עֲמָשָׂא (Amasa). The structure indicates that Absalom's action is the primary focus, with Amasa being the direct object of that action.
The sentence is arranged to emphasize the appointment of Amasa over Joab, highlighting the shift in military leadership. The prepositional phrases clarify the relationships and roles within the context of the narrative.
Septuagint Backgroundgenerated
The Septuagint translates שָׂם as κατέστησεν (he established), which conveys a sense of authority in the appointment. This choice underscores the formal nature of Amasa's new role.
The Greek word ἀντὶ for תַּחַת indicates a substitution, reinforcing the idea of Amasa taking Joab's place as commander.
In plain words — the whole versegenerated
2 Samuel 17:25 tells us that Absalom appointed Amasa to lead his army instead of Joab. Amasa was the son of Ithra, an Ishmaelite, who married Abigail, David's sister. This shows the connections between the families and the political shifts during Absalom's rebellion.
Frequently Asked Questionsgenerated
Amasa was a general appointed by Absalom over his army, and he was the son of Ithra, the Ishmaelite, and Abigail, who was David's sister.
Absalom replaced Joab with Amasa likely due to family ties and to consolidate support among those loyal to his cause.
Amasa's name means 'burden,' which may reflect the weight of leadership he bore during a time of conflict.
Amasa's appointment signifies a shift in loyalty and military strategy during Absalom's rebellion against King David.
Reflection Questionsgenerated
- What can we learn about leadership from Amasa's appointment?
- How do family ties influence political decisions in the biblical narrative?
- In what ways does the story of Absalom and David reflect the complexities of loyalty?
- How can we understand the significance of names in the context of biblical characters?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 17:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Absalom made Amasa captain of the host instead of Joab,.... Who was along with David: which Amasa [was] a man's son whose name [was] Ithra, an Israelite; he is called Jether the Ishmaelite, 1
Read John Gill on 2 Samuel 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother. Amasa.
Read Robert Jamieson on 2 Samuel 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIthra an Israelite. Object. He was an Ishmaelite, . Answ. Not Amasa; but Ithra, or Jether, Amasa’ s father, is there so called, because he was such, either by his birth from such parents, or by his long habitation among them, or for some other reason now unknown. Compare . And Amasa is here called an Israelite, either because he was a proselyte; or in opposition to Joab, who was of the tribe of Judah, as Amasa was of one of the ten tribes; or rather, to intimate, that although he or his parents were called Ishmaelites for some reason, yet as to their extraction they were indeed Israelites; which if Amasa had not been, it is not probable that he could have had so powerful an influence upon…
Read Matthew Poole on 2 Samuel 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 17:25 And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man’ s son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’ s mother.Ver. 25. Ithra an Israelite,] sc, For his faith and religion, as by nature he was an Ishmaelite. That went in to Abigail,] i.e., Married her; went in to the wedding chamber to her, as Judges 15:1. The daughter of Nahash.] Otherwise called Ishai, the father of David; wherefore many Greek copies for Naas have Jesse, and both Josephus and Jerome affirm him to be the same. Kimchi thinketh he was called Nahash, or Serpent, per antiphrasin, as being void of venom or…
Read John Trapp on 2 Samuel 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Amasa.—Joab having adhered to David and gone away with him, Absalom chose his cousin to succeed him as commander-in-chief. Ithra an Israelite.—Called in 1 Chronicles 2:17. Jether the Ishmeelite. Jether and Ithra are merely different forms of the same name; but Israelite is probably an error for Ishmeelite. The LXX. has, in the Alexandrian copy, Ishmaelite, and in the Vatican, Jezreelite. Abigail the daughter of Nahash.—Since this Abigail is said to be “sister to Zeruiah,” and in 1 Chronicles 2:16 both Abigail and Zeruiah are said to be the sisters of Jesse’s sons, it follows, either that sister is used in the sense of half-sister, or else that Nahash, usually a man’s name, was the name…
Read Charles John Ellicott on 2 Samuel 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Amasa captain of the host] From the account in this verse, it appears that Joab and Amasa were sisters' children, and both nephews to David.
Read AdamClarke on 2 Samuel 17 →CambridgeThe Cambridge Bible for Schools and Colleges25. Amasa] It has been supposed by some that he is the same as Amasai who came to David at Hebron (1 Chronicles 12:16-18). But if so, would not the fact of his relationship to David have been mentioned there? Ithra an Israelite] Called in 1 Chronicles 2:17 Jether the Ishmeelite. Jether and Ithra are different forms of the same name: and Ishmaelite should probably be read here in place of Israelite, which has no point. The Alex. MS. of the LXX reads Ishmaelite, the Vatican MS. Jezreelite. Abigal the daughter of Nahash] Amasa’s mother Abigal (or Abigail) was David’s sister, and we should naturally infer from 1 Chronicles 2:16-17 that Abigail and Zeruiah were Jesse’s daughters. Who then was…
Read Cambridge on 2 Samuel 17 →Albert Barnes1798–1870Barnes' Notes on the BibleIthra an Israelite - Or “Jether the Ishmeelite” 1 Chronicles 2:17. “Ithra” and “Jether” are practically the same names. “Israelite” in the text is wrong. It should be either “Ishmaelite” or “Jezreelite” 2 Samuel 3:2.
Read Albert Barnes on 2 Samuel 17 →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
Absalom had appointed Amasa over the army in place of Joab. Amasa was the son of a man named Ithra, the Ishmaelite who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab.
Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.
Absalom had appointed Amasa over the army in place of Joab. Amasa was the son of a man named Ithra, the Ishmaelite who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab.
Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.)
Tyndale line
¶ And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man’s son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s mother.
And Absalom set Amasa over the host instead of Joab. Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal the daughter of Nahash, sister to Zeruiah, Joab’s mother.
And Absalom set Amasa over the host instead of Joab. Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal the daughter of Nahash, sister to Zeruiah Joab’s mother.
And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra, an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab's mother.
And Absalom made Amasa captaine of the hoste in the stead of Ioab: which Amasa was a mans sonne named Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Ioabs mother.
Strictly literal
And Absalom set Amasa over the host instead of Joab; which Amasa was the son of a man whose name was Jithra the Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab's mother.
and Amasa hath Absalom set instead of Joab over the host, and Amasa [is] a man's son whose name is Ithra the Israelite who hath gone in unto Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab;
and Absalom has set Amasa over the host instead of Joab, and Amasa [is] a man’s son whose name is Ithra the Israeli who has gone in to Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab;
And Abshalom placed 'Amassa instead of Joab as captain over the army: and 'Amassa was the son of a man, whose name was Yithra the Israelite, who had gone in to Abigal the daughter of Nachash, the sister of Zeruyah Joab's mother.
Absalom had set Amasa over the army instead of Joab. Amasa was the son of Jether the Ishmaelite , who had slept with Abigail, who was the daughter of Nahash and sister of Zeruiah, the mother of Joab.
From the Latin
Now Absalom appointed Amasa in Joab’s stead over the army: and Amasa was the son of a man who was called Jethra of Jezrael, who went in to Abigail the daughter of Naas, the sister of Sarvia who was the mother of Joab.
Simplified
Absalom had put Amasa in charge of the army to replace Joab. Amasa was the son of a man named Ithra, the Ishmaelite who lived with Abigail, the daughter of Nahash and sister of Zeruiah, Joab's mother.
And Absalom put Amasa at the head of the army in place of Joab. Now Amasa was the son of a man named Ithra the Ishmaelite, who had been the lover of Abigail, the daughter of Jesse, sister of Zeruiah, Joab's mother.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the essential wording of the verse, with the Septuagint maintaining the same structure. The Dead Sea Scrolls fragment shows partial restoration but aligns closely with the Masoretic Text, confirming the integrity of this passage.
וְאֶת־ עֲמָשָׂ֗א שָׂ֧ם אַבְשָׁלֹ֛ם תַּ֥חַת יוֹאָ֖ב עַל־ הַצָּבָ֑א וַעֲמָשָׂ֣א בֶן־ אִ֗ישׁ וּשְׁמוֹ֙ יִתְרָ֣א הַיִּשְׂרְאֵלִ֔י אֲשֶׁר־ בָּא֙ אֶל־ אֲבִיגַ֣ל בַּת־ נָחָ֔שׁ אֲח֥וֹת צְרוּיָ֖ה אֵ֥ם יוֹאָֽב׃
24 of the 24 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.
[ואת] [עמשא] [שם] [אבשלום] תחת יואב על [הצבא] [ועמשא] [בן] [יתרא] [הישמעאלי] [אשר] [בא] [אל] [אביגיל] [בת] ישי אחות [צרויה]
20 words of the verse are on this fragment — 4 partly restored, 15 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 17:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
HC/To — Conjunction · particleHC/To
עֲמָשָׂא (Amasa) refers to a name meaning 'burden' and identifies two individuals in the Old Testament. One is a general in Absalom's army, and the other is a prince of Ephraim during King Ahaz's reign. The name is derived from the root meaning 'burden' and appears in contexts related to leadership and military roles.
עֲמָשָׂא 16 n.pr.m.
Absalom’s general
Ephraimite
base
H6021 עֲמָשָׂא
6021 `Amasa' am-aw-saw'
from 6006; burden; Amasa, the name of two
Israelites:--Amasa.
see HEBREW for 06006
עֲמָשָׂא (a.ma.sa) — Amasa.
A man living at the time of United Monarchy, first mentioned at 2Sa.17.25;
son of: Jether (H3500H) and Abigail (H0026H)
§ Amasa = "burden"
1) son of Ithra or Jether by Abigail the sister of David and general of the army of Absalom
2) son of Hadlai and a prince of Ephraim in the reign of king Ahaz
עֲמָשָׂא (a.ma.sa) — Amasa.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.28.12;
son of: Hadlai (H2311)
§ Amasa = "burden"
1) son of Ithra or Jether by Abigail the sister of David and general of the army of Absalom
2) son of Hadlai and a prince of Ephraim in the reign of king Ahaz
N-proper — Noun proper masculineHNpm
a-ma'-sa (`amasa', or read `ammishai, i.e. `am yishai, "people of Jesse"): The form `amasa', is based upon a mistaken etymology (from = `amac "to burden").
(1) According to 2Sa 17:25, Amasa is the son of Abigail, the sister of Zeruiah and David, and Ithra, an Israelite; but another source, 1Ch 2:17, calls his father Jether the Ishmaelite. He was a nephew of David and a cousin of Absalom, who made him commander of the army of rebellion. When the uprising had been quelled, David, in order to conciliate Amasa, promised him the position held by Joab; the latter had fallen from favor (2Sa 19:13 ff). When a new revolt broke out under Sheba, the son of Bichri (2Sa 20), Amasa was entrusted with the task of assembling the men of Judah.…
Amasa
Burden. (1.) The son of Abigail, a sister of king David (1 Chr. 2:17; 2 Sam. 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Sam. 20:4-12).
(2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in the reign of Ahaz.
(a burden). Son of Ithra, or Jether, by Abigail, David’s sister. (2 Samuel 17:25) He joined in Absalom’s rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. (2 Samuel 18:6) David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joab’s successor. (2 Samuel 19:13) Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. (2 Samuel 20:10) A prince of Ephraim, son of Hadlai, in the reign of Ahaz. (2 Chronicles 28:12)
1. David’s nephew, the son of Abigail, David’s sister, and Jether an Ishmaelite. His percentage may have led David to show him less favor than his other nephews, and this may have disposed him to join in the rebellion of Absalom. He was the general of Absalom’s army, and was defeated by his cousin Joab, 2Sa 17:1-18:33. David afterwards offered him a pardon and the command of his troops in the place of Joab, whose overbearing conduct he could no longer endure, 2Sa 19:13. But in the confusion of Sheba’s rebellion, Amasa was treacherously murdered by his powerful rival, 2Sa 20:4-10. B. C. 1022.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יוֹאָב (Yow'ab) means 'Jehovah is father' and refers to several individuals in the Old Testament, primarily Joab, the nephew of King David and commander of his army. The name is built from elements meaning 'Jehovah' and 'father.' Joab is first mentioned in 1 Samuel 26:6, and other references include genealogical mentions during and after the exile.
יוֹאָב n.pr.m. (י׳ is father)
David’s sister’s son & captain of host
a descendant of Judah
a family-name after exile
base
H3097 יוֹאָב
3097 Yow'ab yo-awb'
from 3068 and 1; Jehovah-fathered; Joab, the name of three
Israelites:--Joab.
see HEBREW for 03068
see HEBREW for 01
יוֹאָב (yo.av) — Joab.
A man living at the time of United Monarchy, first mentioned at 1Sa.26.6; his mother was Zeruiah (H6870);
brother of: Abishai (H0052) and Asahel (H6214)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.14;
son of: Seraiah (H8304J)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man living at the time of Exile and Return, first mentioned at Ezr.2.6;
son of: Pahath-moab (H6355);
brother of: Jeshua (H3442I)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
N-proper — Noun proper masculineHNpm
jo'-ab (yo'-abh, "Yahweh is father"; Ioab):
(1) Son of Zeruiah, David's sister. He was "captain of the host" (compare 2Sa 19:13) under David.
1. Joab and Abner:
(a) Joab is first introduced in the narrative of the war with Abner, who supported the claims of Ishbosheth to the throne against those of David (2Sa 2:8-3:1). The two armies met, and on Abner's suggestion a tournament took place between 12 men from each side; a general engagement follows, and in this Joab's army is victorious. Asahel, Joab's brother, is killed in his pursuit of Abner, but the latter's army is sorely pressed, and he appeals to Joab for a cessation of hostilities. Joab calls a halt, but declares that he would not cease had Abner not made his plea.
Joab
Jehovah is his father. (1.) One of the three sons of Zeruiah, David’s sister, and “captain of the host” during the whole of David’s reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His father’s name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Sam. 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Sam. 2:13-32), whom Joab afterwards treacherously murdered (3:22-27). He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of “prince of the king’s army” (2 Sam. 5:6-10;
(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. (B.C. 1053-1012.) Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [ABNER] There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief --"captain of the host." In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of "lord," (2 Samuel 11:11) "the prince of the king’s army." (1 Chronicles 27:34) In the entangled relations which grew up in David’s domestic life…
Son of Zeruiah, David’s sister, and brother of Abishai and Asahel, was the commander of David’s army during almost the whole of his reign, 2Sa 5:6-10. He was a valiant warrior, and an able general; and his great influence on public affairs was often exerted for good, as in the rebellion of Absalom, and the numbering of Israel, 2Sa 18:1-19:42 24:1-25. But as a man he was imperious, revengeful, and unscrupulous: witness his treacherous assassination of Abner, and of his cousin Amasa, 2Sa 3:27 20:9-10; his bearing towards David, 2Sa 3:39 19:5, and connivance with him in the matter of Uriah; his slaying Absalom, and conspiring with Adonijah against the divinely appointed heir to…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
עֲמָשָׂא (Amasa) refers to a name meaning 'burden' and identifies two individuals in the Old Testament. One is a general in Absalom's army, and the other is a prince of Ephraim during King Ahaz's reign. The name is derived from the root meaning 'burden' and appears in contexts related to leadership and military roles.
עֲמָשָׂא 16 n.pr.m.
Absalom’s general
Ephraimite
base
H6021 עֲמָשָׂא
6021 `Amasa' am-aw-saw'
from 6006; burden; Amasa, the name of two
Israelites:--Amasa.
see HEBREW for 06006
עֲמָשָׂא (a.ma.sa) — Amasa.
A man living at the time of United Monarchy, first mentioned at 2Sa.17.25;
son of: Jether (H3500H) and Abigail (H0026H)
§ Amasa = "burden"
1) son of Ithra or Jether by Abigail the sister of David and general of the army of Absalom
2) son of Hadlai and a prince of Ephraim in the reign of king Ahaz
עֲמָשָׂא (a.ma.sa) — Amasa.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.28.12;
son of: Hadlai (H2311)
§ Amasa = "burden"
1) son of Ithra or Jether by Abigail the sister of David and general of the army of Absalom
2) son of Hadlai and a prince of Ephraim in the reign of king Ahaz
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-ma'-sa (`amasa', or read `ammishai, i.e. `am yishai, "people of Jesse"): The form `amasa', is based upon a mistaken etymology (from = `amac "to burden").
(1) According to 2Sa 17:25, Amasa is the son of Abigail, the sister of Zeruiah and David, and Ithra, an Israelite; but another source, 1Ch 2:17, calls his father Jether the Ishmaelite. He was a nephew of David and a cousin of Absalom, who made him commander of the army of rebellion. When the uprising had been quelled, David, in order to conciliate Amasa, promised him the position held by Joab; the latter had fallen from favor (2Sa 19:13 ff). When a new revolt broke out under Sheba, the son of Bichri (2Sa 20), Amasa was entrusted with the task of assembling the men of Judah.…
Amasa
Burden. (1.) The son of Abigail, a sister of king David (1 Chr. 2:17; 2 Sam. 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Sam. 20:4-12).
(2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in the reign of Ahaz.
(a burden). Son of Ithra, or Jether, by Abigail, David’s sister. (2 Samuel 17:25) He joined in Absalom’s rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. (2 Samuel 18:6) David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joab’s successor. (2 Samuel 19:13) Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. (2 Samuel 20:10) A prince of Ephraim, son of Hadlai, in the reign of Ahaz. (2 Chronicles 28:12)
1. David’s nephew, the son of Abigail, David’s sister, and Jether an Ishmaelite. His percentage may have led David to show him less favor than his other nephews, and this may have disposed him to join in the rebellion of Absalom. He was the general of Absalom’s army, and was defeated by his cousin Joab, 2Sa 17:1-18:33. David afterwards offered him a pardon and the command of his troops in the place of Joab, whose overbearing conduct he could no longer endure, 2Sa 19:13. But in the confusion of Sheba’s rebellion, Amasa was treacherously murdered by his powerful rival, 2Sa 20:4-10. B. C. 1022.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
יִתְרָא (Yithra') refers to a man mentioned in the context of the United Monarchy, specifically as the father of Amasa, a commander in Absalom's army. The name is associated with the meaning 'abundance' and is noted to be a variation of another name, יֶ֫תֶר (Jether). The primary reference for Ithra is found in 2 Samuel 17:25.
יִתְרָא n.pr.m. father of Amasa 2 S 17:25
ref
H3501 יִתְרָא
3501 Yithra' yith-raw'
by variation for 3502; Jithra, an Israelite (or
Ishmaelite):--Ithra.
see HEBREW for 03502
יִתְרָא (yit.ra) — Ithra.
A man living at the time of United Monarchy, first mentioned at 2Sa.17.25; married to Abigail (H0026H);
father of: Amasa (H6021); also called Ithra at 2Sa.17.25;
Another name of ye.ter (יֶ֫תֶר "Jether" H3500H)
§ Ithra = "abundance"
father of Amasa, the commander of Absalom's army; also 'Jether'
N-proper — Noun proper masculineHNpm
je'-ther (yether, "abundance"):
(1) Ex 4:18 the Revised Version margin, King James Version, margin.
See JETHRO.
(2) Gideon's eldest son (Jud 8:20), who was called upon by his father to slay Zebah and Zalmunnah, but "feared, because he was yet a youth." The narrative there (Jud 8:4) should be connected with that of Jud 6:34, where Gideon is followed by his clan, and not with that of Jud 7, where he has 300 picked men. The captives would be taken to Orpah, Gideon's home, and slain there.
Jether
Surplus; excellence. (1.) Father-in-law of Moses (Ex. 4:18 marg.), called elsewhere Jethro (q.v.).
(2.) The oldest of Gideon’s seventy sons (Judg. 8:20).
(3.) The father of Amasa, David’s general (1 Kings 2:5, 32); called Ithra (2 Sam. 17:25).
(his excellence). Jethro, the father-in-law of Moses. (Exodus 4:18) (B.C. 1530.) The first-born of Gideon’s seventy sons. (Judges 8:20) (B.C. 1256.) The father of Amasa, captain-general of Absalom’s army. (B.C. 1023.) Jether is another form of ITHRA. (2 Samuel 17:25) He is described in (1 Chronicles 2:17) as an Ishmaelite, which again is more likely to be correct than the "Israelite" of the Hebrew in (2 Samuel 17:1) ... The son of Jada, a descendant of Hezron, of the tribe of Judah. (1 Chronicles 2:32) The son of Ezra. (
he that excels
The Hebrew word יִשְׂרְאֵלִי (*yisr'eli*) means 'Israelite' and is derived from the root word for Israel. It refers to a descendant or inhabitant of the nation of Israel. The entries do not indicate any significant disagreement among lexicons.
יִשְׂרְאֵלִי adj.gent. of foregoing [u.ce.ab]
base
H3481 יִשְׂרְאֵלִי, יִשְׂרְאֵלִית
3481 Yisr'eliy yis-reh-ay-lee'
patronymically from 3478; a Jisreelite or descendant of
Jisrael:--of Israel, Israelite.
see HEBREW for 03478
יִשְׂרְאֵלִי (yis.r.e.li) — Ishmaelite.
Someone descended from Ishmael who was a man of Arabia living at the time of the Patriarchs, first mentioned at Gen.16.11;
son of: Abraham (H0085) and Hagar (H1904);
half-brother of: Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744);
father of: Nebaioth (H5032), Kedar (H6938), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Dumah (H1746), Massa (H4854), Hadad (H2301), Tema (H8485), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
Group of yish.ma.el (יִשְׁמָעֵאל "Ishmael" H3458)
§ Israelite , of Israel "God prevails"
a descendant or inhabitant of the nation of Israel
יִשְׂרְאֵלִי (yis.r.e.li) — Israelite.
Someone descended from Israel who was a man living at the time of the Patriarchs, first mentioned at Gen.25.26;
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
(descendant of Israel). In (2 Samuel 17:25) Ithra, the father of Amasa, is called "an Israelite," while in (1 Chronicles 2:17) he appears as "Jether the Ishmaelite." The latter is undoubtedly the true reading.
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
Rel — ParticleHTr
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word אֲבִיגַ֫יִל (*Abiygayil*) means 'my father is joy.' It refers to two women in the Old Testament: one was the wife of Nabal and later David, while the other is noted as David's sister. The name is derived from the words for 'father' and 'joy,' indicating its joyful connotation.
אֲבִיגַ֫יִל n.pr.f. (my father is joy (?))
wife of Nabal, then of David
sister of David
base
H26 אֲבִיגַ֫יִל
26 'Abiygayil ab-ee-gah'-yil
or shorter Abiygal {ab-ee-gal'}; from 1 and 1524; father
(i.e. source) of joy; Abigail or Abigal, the name of two
Israelitesses:--Abigal.
see HEBREW for 01
see HEBREW for 01524
אֲבִיגַ֫יִל, אֲבִיגַ֫ל (a.vi.ga.yil) — Abigail.
A woman living at the time of United Monarchy, first mentioned at 1Sa.25.3; married to David (H1732) and Nabal (H5037);
mother of: Chileab (H3609)
§ Abigail = "my father is joy"
1) wife of Nabal, then of David
אֲבִיגַ֫יִל, אֲבִיגַ֫ל (a.vi.ga.yil) — Abigail.
A woman living at the time of United Monarchy, first mentioned at 2Sa.17.25;
daughter of: Nahash (H5176I) and Nahash (H5176I)(?);
sister of: David (H1732)(?), Eliab (H0446I)(?), Abinadab (H0041I)(?), Shimeah (H8093)(?), Nethanel (H5417H)(?), Raddai (H7288)(?), Ozem (H0684)(?), Zeruiah (H6870)(?), Abigail (H0026H)(?) and Elihu (H0453J)(?); married to Jether (H3500H);
mother of: Amasa (H6021)
§ Abigail = "my father is joy"
sister of David
N-proper — Noun proper feminineHNpf
Abigail
Father (i.e., “leader”) of the dance, or “of joy.” (1.) The sister of David, and wife of Jether an Ishmaelite (1 Chr. 2:16,17). She was the mother of Amasa (2 Sam. 17:25).
(2.) The wife of the churlish Nabal, who dwelt in the district of Carmel (1 Sam. 25:3). She showed great prudence and delicate management at a critical period of her husband’s life. She was “a woman of good understanding, and of a beautiful countenance.” After Nabal’s death she became the wife of David (1 Sam. 25:14-42), and was his companion in all his future fortunes (1 Sam. 27:3; 30:5;
(father, i.e. source, of joy). The beautiful wife of Nabal, a wealthy owner of goats and sheep in Carmel. (B.C. 1060.) When David’s messengers were slighted by Nabal, Abigail supplies David and his followers with provisions, and succeeded in appeasing his anger. The days after this Nabal died, and David sent for Abigail and made her his wife. (1 Samuel 25:14) etc. By her he had a son, called Chileab in (2 Samuel 3:3) but Daniel in (1 Chronicles 3:1) A sister of David, married to Jether the Ishmaelite , and mother, by him , of Amasa. (1 Chronicles 2:17) In (2 Samuel 17:25) for Israelite read Ishmaelite. (B.C. 1068.)
1. Formerly the wife of Nabal of Carmel, and afterwards of David. Upon receiving information of Nabal’s ingratitude to David, 1Sa 25:14, she loaded several asses with provisions, and attended by some of here domestics went out to meet him. Her manners and conversation gained for her his esteem, and as soon as the days of mourning for Nabal’s death, which happened soon afterwards, were over, he made her his wife. The issue of the marriage was, as some critics suppose, two sons, Chileab and Daniel, 2Sa 3:3; 1Ch 3:1; but it is most probable that these names were borne by one person.
2. A sister of David, and mother of Amasa, 1Ch 2:16,17.
the father's joy
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
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…
נָחָשׁ (Nachash) refers to a king of the Ammonites during the time of King Saul and is also the name of two persons, including the father of Abigail. The term translates to 'serpent' and is associated with a city named Ir-nahash. The entries consistently highlight its connections to the Ammonite lineage and its significance in the Old Testament.
נָחָשׁ n.pr.m.
king of Ammon
father of Abigail and Zeruiah
giving name to a city
base
H5176 נָחָשׁ
5176 Nachash naw-khawsh'
the same as 5175; Nachash, the name of two persons apparently
non-Israelite:--Nahash.
see HEBREW for 05175
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 1Sa.11.1
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.2;
father of: Hanun (H2586)
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A woman living at the time of United Monarchy, only mentioned at 2Sa.17.25;
wife of: Jesse (H3448H);
mother of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Zeruiah (H6870), Abigail (H0026H)(?) and Elihu (H0453J)
N-proper — Noun proper masculineHNpm
na'-hash (nachash, "serpent"; Naas):
(1) The father of Abigail and Zeruiah, the sisters of David (2Sa 17:25; compare 1Ch 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.
(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and…
Nahash
Serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. “And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together” (1 Sam. 11:1-11).
(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Sam. 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with…
(serpent). King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) "Nahaph" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. (2 Samuel 10:2) A person mentioned once only-- (2 Samuel 17:25) --in stating the parentage of Amasa, the commander-in-chief of Absalom’s army. Amasa is there said to have been the son of a certain Ithra by Abigail…
1. A king of the Ammonites, defeated by Saul while besieging Ramothgilead, 1Sa 11:1-15. He, or as some think, his son of the same name, was on friendly terms with David, 2Sa 10:2
2. The father of Zeruiah and Abigail, David’s half-sisters, 2Sa 17:25 1Ch 2:13-16. Nahash, however, may have been another name for Jesse; or possibly the name of his wife.
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs — Noun common · feminine singular constructHNcfsc
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…
צְרוּיָה (Tsruwyah) refers to Zeruiah, a woman from the time of the United Monarchy, known as the sister of David and mother of three of his notable warriors: Abishai, Joab, and Asahel. The name is derived from a term meaning 'wounded' and is associated with the Hebrew word for balsam.
צְרוּיָה n.pr.f. mother of Abishai, Joab and Asahel
base
H6870 צְרוּיָה
6870 Tsruwyah tser-oo-yaw'
feminine passive participle from the same as 6875; wounded;
Tserujah, an Israelitess:--Zeruiah.
see HEBREW for 06875
צְרוּיָה (tse.ru.yah) — Zeruiah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.26.6;
daughter of: Jesse (H3448) and Nahash (H5176I);
sister of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Abigail (H0026H)(?) and Elihu (H0453J), Shimeah (H8093)
§ Zeruiah = "balsam"
sister of David and mother of the 3 leading heroes of David's army-Abishai, Joab, and Asahel
N-proper — Noun proper feminineHNpf
ze-roo-i'-a, ze-roo'-ya (tseruyah, tseruyah (2Sa 14:1; 16:10), meaning uncertain; Sarouia): In 2Sa 2:18; 17:25; 1Ch 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1Ch 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mother's clan (compare Abimelech, Jud 8:31; 9:1 ff); by others as being due to her husband's early death; and again as a proof of the mother in this case being the stronger personality. Either of the…
Zeruiah
Stricken of the Lord, David’s sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David’s army, and being his nephews, they were admitted to the closest companionship with him.
(balsam), the mother of the three leading heroes of David’s army --Abishai, Joah and Asahel-- known as the "sons of Zeruiah." Of Zeruiah’s husband there is no mention in the Bible. (B.C. before 1046.)
Sister of David, and mother of his famous generals, Joab, Abishai, and Asahel, 1Ch 2:16. Her husband is unknown.
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs — Noun common · feminine singular constructHNcfsc
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…
יוֹאָב (Yow'ab) means 'Jehovah is father' and refers to several individuals in the Old Testament, primarily Joab, the nephew of King David and commander of his army. The name is built from elements meaning 'Jehovah' and 'father.' Joab is first mentioned in 1 Samuel 26:6, and other references include genealogical mentions during and after the exile.
יוֹאָב n.pr.m. (י׳ is father)
David’s sister’s son & captain of host
a descendant of Judah
a family-name after exile
base
H3097 יוֹאָב
3097 Yow'ab yo-awb'
from 3068 and 1; Jehovah-fathered; Joab, the name of three
Israelites:--Joab.
see HEBREW for 03068
see HEBREW for 01
יוֹאָב (yo.av) — Joab.
A man living at the time of United Monarchy, first mentioned at 1Sa.26.6; his mother was Zeruiah (H6870);
brother of: Abishai (H0052) and Asahel (H6214)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.14;
son of: Seraiah (H8304J)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
3) a post exilic family
יוֹאָב (yo.av) — Joab.
A man living at the time of Exile and Return, first mentioned at Ezr.2.6;
son of: Pahath-moab (H6355);
brother of: Jeshua (H3442I)
§ Joab = "Jehovah is father"
1) son of David's sister Zeruiah and general of David's army
2) a Judaite descendant of Kenaz
N-proper — Noun proper masculineHNpm
jo'-ab (yo'-abh, "Yahweh is father"; Ioab):
(1) Son of Zeruiah, David's sister. He was "captain of the host" (compare 2Sa 19:13) under David.
1. Joab and Abner:
(a) Joab is first introduced in the narrative of the war with Abner, who supported the claims of Ishbosheth to the throne against those of David (2Sa 2:8-3:1). The two armies met, and on Abner's suggestion a tournament took place between 12 men from each side; a general engagement follows, and in this Joab's army is victorious. Asahel, Joab's brother, is killed in his pursuit of Abner, but the latter's army is sorely pressed, and he appeals to Joab for a cessation of hostilities. Joab calls a halt, but declares that he would not cease had Abner not made his plea.
Joab
Jehovah is his father. (1.) One of the three sons of Zeruiah, David’s sister, and “captain of the host” during the whole of David’s reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His father’s name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Sam. 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Sam. 2:13-32), whom Joab afterwards treacherously murdered (3:22-27). He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of “prince of the king’s army” (2 Sam. 5:6-10;
(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. (B.C. 1053-1012.) Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [ABNER] There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief --"captain of the host." In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of "lord," (2 Samuel 11:11) "the prince of the king’s army." (1 Chronicles 27:34) In the entangled relations which grew up in David’s domestic life…
Son of Zeruiah, David’s sister, and brother of Abishai and Asahel, was the commander of David’s army during almost the whole of his reign, 2Sa 5:6-10. He was a valiant warrior, and an able general; and his great influence on public affairs was often exerted for good, as in the rebellion of Absalom, and the numbering of Israel, 2Sa 18:1-19:42 24:1-25. But as a man he was imperious, revengeful, and unscrupulous: witness his treacherous assassination of Abner, and of his cousin Amasa, 2Sa 3:27 20:9-10; his bearing towards David, 2Sa 3:39 19:5, and connivance with him in the matter of Uriah; his slaying Absalom, and conspiring with Adonijah against the divinely appointed heir to…