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2 Samuel 19:25 — Word Study

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WLCוַיְהִ֛י כִּי־ בָ֥א יְרוּשָׁלִַ֖ם לִקְרַ֣את הַמֶּ֑לֶךְ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֛מָּה לֹא־ הָלַ֥כְתָּ עִמִּ֖י מְפִיבֹֽשֶׁת׃

BSAhe camebôwʼ the kingmelek [a royal person] [who]melek MephiboshethMᵉphîybôsheth [exterminating the idol, grandson of King Saul] did you notlôʼ [lacking the action, without]

Word
Listen & take away2 Samuel 19
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 25 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (me.fi.Vo.shet) — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Samuel 19:25quick helps
In a sentenceMephibosheth comes from Jerusalem to meet the king, who questions him about not accompanying him.
Who is speakingKing David is speaking to Mephibosheth, the grandson of Saul.
Where we areThis moment occurs after Mephibosheth has not cared for himself since the king's departure.
The hard wordמְפִיבֹשֶׁת
Take awayThe king is concerned about Mephibosheth's absence and seeks an explanation.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbמְפִיבֹשֶׁת The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — 2 Samuel 19:25

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Encounter Between David and Mephiboshethgenerated

24Then Mephibosheth, Saul’s grandson, went down to meet the king. He had not cared for his feet or trimmed his mustache or washed his clothes from the day the king had left until the day he returned safely.
25And he came from Jerusalem to meet the king, who asked him, “Mephibosheth, why did you not go with me?”
26“My lord the king,” he replied, “because I am lame, I said, ‘I will have my donkey saddled so that I may ride on it and go with the king.’ But my servant Ziba deceived me,
27and he has slandered your servant to my lord the king. Yet my lord the king is like the angel of God, so do what is good in your eyes.

2 Samuel 19:25 describes the moment when Mephibosheth, the grandson of Saul, comes to meet King David after a period of neglect. David, having returned, inquires why Mephibosheth did not accompany him. This interaction highlights the relationship dynamics and the loyalty expected from those in the king's circle, especially after the upheaval of the kingdom.


Cross References

ReferenceText (BSB)
12 Samuel 16:17“Is this the loyalty you show your friend?” Absalom replied. “Why did you not go with your friend?”

The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to

Wherefore2 Samuel 16:17

The Key Word מְפִיבֹשֶׁת, vay.Higenerated

The name מְפִיבֹשֶׁת (Mephibosheth) is significant as it means 'exterminating the idol' or 'dispeller of shame.' This reflects the duality of his identity as both a descendant of Saul and a figure in David's court.

Mephibosheth is portrayed as a man of importance, yet also as one who is physically disabled, which adds depth to his character and the circumstances surrounding his meeting with the king.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The main verb וַיֹּ֤אמֶר (and he said) governs the entire verse, with multiple clauses following: a prepositional phrase indicating location, a noun phrase identifying the subject, and a series of clauses detailing the king's question.

The structure emphasizes the king's inquiry and Mephibosheth's response, reflecting the dynamics of their relationship and the expectations placed upon Mephibosheth.


Septuagint Backgroundgenerated

The Septuagint uses μεμφιβοσθε to translate מְפִיבֹשֶׁת, indicating a direct correspondence in naming. This suggests a consistent understanding of Mephibosheth's identity across the texts.

The choice of Greek terms in the Septuagint reflects the translators' intent to maintain the original meaning and significance of the Hebrew names and actions.


In plain words — the whole versegenerated

2 Samuel 19:25 tells us that Mephibosheth came from Jerusalem to meet King David, who asked him why he had not gone with him. This moment reveals the king's concern for his loyal subjects and highlights Mephibosheth's situation.


Frequently Asked Questionsgenerated

What does Mephibosheth's name mean?

Mephibosheth means 'exterminating the idol' or 'dispeller of shame,' reflecting his heritage and the significance of his character.

Why did Mephibosheth not go with King David?

Mephibosheth did not go with King David because he was lame and had intended to prepare his donkey to ride along, but was deceived by his servant Ziba.

What does this encounter reveal about King David?

This encounter shows King David's concern for his subjects and his desire to understand their situations, reflecting his role as a compassionate leader.

How does Mephibosheth's condition affect his relationship with David?

Mephibosheth's physical condition adds complexity to his relationship with David, as it highlights themes of loyalty, disability, and the expectations of royal favor.


Reflection Questionsgenerated

  1. What can we learn about loyalty from Mephibosheth's actions and David's response?
  2. How does physical disability impact one's role in society, as seen in Mephibosheth's story?
  3. In what ways does this encounter reflect the nature of leadership and compassion?
  4. How can we apply the lessons from this passage to our own relationships and responsibilities?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on 2 Samuel 19:25 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And it came to pass, when he came to Jerusalem to meet the king,.... Perhaps from the place where his estate was; or, as the Arabic version, when he came from Jerusalem, from whence he went a little

Read John Gill on 2 Samuel 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? No JFB commentary on these verses.

Read Robert Jamieson on 2 Samuel 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

When he was come to Jerusalem; so it is supposed, that Mephibosheth, though he went to meet the king, wanted either courage or fit opportunity to speak to the king till he came to Jerusalem, because of the great multitudes that addressed themselves to the king by the way. Though it might more reasonably be thought that he could not go from Jerusalem to meet the king, as others did, because he wanted conveniences for his journey; for Ziba had gotten all his lands and goods, , and it is not likely that he, who would not provide him an ass to ride on, or to accompany the king at his departure, would now be hasty to furnish him with one to meet the king, to whom he knew he would complain of…

Read Matthew Poole on 2 Samuel 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

2 Samuel 19:25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?Ver. 25. When he was come to Jerusalem to meet the king.] Or, When Jerusalem went to meet the king, as they did fully and wholly at his return. Mephibosheth went also; not having opportunity through Ziba’ s treachery to come sooner.

Read John Trapp on 2 Samuel 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(25) Wentest not thou with me?—David had heard and believed the story of Mephibosheth’s ingratitude and treachery (2 Samuel 16:3-4), and his present remonstrance is so gentle and kindly as to show that Mephibosheth’s appearance at once produced an impression, and suggested in David’s mind a doubt of the truth of what Ziba had told him.

Read Charles John Ellicott on 2 Samuel 19 →
CambridgeThe Cambridge Bible for Schools and Colleges

25. when he was come to Jerusalem] If the reading is right, the meeting between David and Mephibosheth must have taken place in Jerusalem, and is introduced here out of the strictly chronological order, because of the mention of Ziba in 2 Samuel 19:17. “Came down” in 2 Samuel 19:24 must then be explained ‘came down from his house in the highlands of Benjamin near Gibeah to Jerusalem,’ not ‘came down from Jerusalem to the Jordan.’ The conclusion of 2 Samuel 19:30 agrees with the supposition that Mephibosheth met David in Jerusalem. This is better than rendering when Jerusalem (i.e. the inhabitants of Jerusalem) came, which is forced, or emending from Jerusalem, which is a conjecture…

Read Cambridge on 2 Samuel 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

25. When he was come to Jerusalem — Rather, When Jerusalem came; that is, the inhabitants of Jerusalem.

Read Daniel Denison Whedon on 2 Samuel 19 →

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

BSBBerean Standard Bible2020

And he came from Jerusalem to meet the king, who asked him, “Mephibosheth, why did you not go with me?”

WEBWorld English Bible2000

When he had come to Jerusalem to meet the king, the king said to him, “Why didn’t you go with me, Mephibosheth?”

MSBMajority Standard Bible2022

And he came from Jerusalem to meet the king, who asked him, “Mephibosheth, why did you not go with me?”

NETBNew English Translation2006

When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?”

Tyndale line

KJVKing James Version1611

And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

ASVAmerican Standard Version1901

And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

RVARevised Version, American1894

And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

NWBWebster's Bible1833

And it came to pass, when he had come to Jerusalem to meet the king, that the king said to him, Why didst thou not go with me, Mephibosheth?

GNVGeneva Bible1599

And when he was come to Ierusalem, and met the king, the king said vnto him, Wherefore wentest not thou with me, Mephibosheth?

Strictly literal

DBYDarby Translation1890

And as soon as Jerusalem came to meet the king, the king said to him, Why didst thou not go with me, Mephibosheth?

YLTYoung's Literal Translation1862

and it cometh to pass, when he hath come to Jerusalem to meet the king, that the king saith to him, 'Why didst thou not go with me, Mephibosheth?'

LSVLiteral Standard Version2020

and it comes to pass, when he has come to Jerusalem to meet the king, that the king says to him, “Why did you not go with me, Mephibosheth?”

ILTInterlinear Literal Translation2000

(19:26) And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore didst thou not go with me, Mephibosheth?

ULBUnlocked Literal Bible2017

So when he came from Jerusalem to meet the king, the king said to him, “Why did you not go with me, Mephibosheth?”

From the Latin

DRADouay-Rheims (Challoner)1899

And when he met the king at Jerusalem, the king said to him: Why camest thou not with me, Miphiboseth?

Simplified

FBVFree Bible Version2020

When he arrived from Jerusalem to meet the king, the king asked him, “Why didn't you come with me, Mephibosheth?”

BBEBible in Basic English1949

Now when he had come from Jerusalem to see the king, the king said to him, Why did you not come with me, Mephibosheth?

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.

וַandclauseverbיְהִ֛יit.wasכִּי(dm)clauseverbבָ֥אhe.cameadverbialיְרוּשָׁלִַ֖םJerusalemprepositional phrase · prepositionalלִtoclauseverbקְרַ֣אתmeetnoun phrase · objectהַtheמֶּ֑לֶךְkingוַandclauseverbיֹּ֤אמֶרhe.saidprepositional phrase · prepositionalלtoוֹ֙himnoun phrase · subjectהַtheמֶּ֔לֶךְkingclauseclauseprepositional phrase · prepositionalלָ֛מָּהwhy?adverbialלֹאnotverbהָלַ֥כְתָּdid.you.goprepositional phrase · prepositionalעִמִּ֖withיmeclauseמְפִיבֹֽשֶׁתO.Mephibosheth

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in their wording, with only minor differences in structure. The Dead Sea Scrolls provide partial restorations, indicating some textual variations but not altering the essential meaning of the verse.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיְהִ֛י כִּי־ בָ֥א יְרוּשָׁלִַ֖ם לִקְרַ֣את הַמֶּ֑לֶךְ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֛מָּה לֹא־ הָלַ֥כְתָּ עִמִּ֖י מְפִיבֹֽשֶׁת׃

Septuagintthe Greek the translators chose, word by word
וַיְהִ֛יμεμφιβοσθεכִּי־υἱοῦבָ֥אσαουλיְרוּשָׁלִַ֖םκατέβηלִקְרַ֣אתἀπαντὴνהַמֶּ֑לֶךְβασιλέωςוַיֹּ֤אמֶרοὐκלוֹ֙πόδαςהַמֶּ֔לֶךְαὐτοῦלָ֛מָּהἐποίησενהָלַ֥כְתָּαὐτοῦעִמִּ֖יκαὶמְפִיבֹֽשֶׁת׃ἱμάτια

13 of the 14 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.

Dead Sea Scrolls — 4Q51a copy a thousand years older than the Leningrad Codex

[ומפיבשת] [בן] [שאול] [ירד] [לקראת] [המלך] [ולוא] עשה רגלי׳ו [ולוא] [עשה] [ידי׳ו] [ולוא] [עשה] [שפמ׳ו] [ואת] [בגדי׳ו] [לוא] [כבס] [למן] היום

nothing on the leather here — 3 partly restored, 18 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.

2 Samuel 19:25הָיָהand it wasand it wasהָיָהכִּיthatthatכִּיבּוֹאhe camehe cameבּוֹאיְרוּשָׁלִַ֫JerusalemJerusalemיְרוּשָׁלִַ֫קָרָאto meetto meetקָרָאמֶ֫לֶךְthe kingthe kingמֶ֫לֶךְאָמַרand he saidand he saidאָמַרוֹto himto himוֹמֶ֫לֶךְthe kingthe kingמֶ֫לֶךְמָהwhy?why?מָהלֹאnotnotלֹאהָלַךְdid you godid you goהָלַךְעִםwith mewith meעִםמְרִיבO MephiboshO Mephiboshethמְרִיבעָמַםto darkento darkenעָמַםפָּאָהto cleaveto cleaveפָּאָההָוָאto fallto fallהָוָאיְרוּשְׁלֵםJerusalemJerusalemיְרוּשְׁלֵםיָרָאto shootto shootיָרָאהָלַךְto walkto walkהָלַךְמָלַךְto reignto reignמָלַךְנְבוּכַדְרֶאצַּרNebuchadneNebuchadnezzarנְבוּכַדְרֶאצַּראַשּׁוּרAsshurAsshurאַשּׁוּריָדַעto knowto knowיָדַעשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁחוֹמָהwallwallחוֹמָהרוּץto run: ruto run: runרוּץעָרַךְto arrangeto arrangeעָרַךְכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהכָּ֫כָהthusthusכָּ֫כָהפָּעַלto workto workפָּעַל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Samuel 19:25

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.

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
וַיְהִ֛יvay.Hi and it was H1961 Verb · Qal · sequential imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
כִּי־ki- that H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTc — Particle
HTc
The company it keepswords that stand beside it more often than chance
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
בָ֥אva' he came H935 Verb · Qal · perfect third person masculine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
The company it keepswords that stand beside it more often than chance
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
יְרוּשָׁלִַ֖םye.ru.sha.Lim Jerusalem H3389 Noun proper
643× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Tyndale gloss
Jerusalem
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem

base

Brown-Driver-Briggs glosses

H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem

Strong's Hebrew Dictionary

3389 Yruwshalaim yer-oo-shaw-lah'-im

rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in

allusion to its two main hills (the true pointing, at least of

the former reading, seems to be that of 3390)); probably from

(the passive participle of) 3384 and 7999; founded peaceful;

Jerushalaim or Jerushalem, the capital city of

Palestine:--Jerusalem.

see HEBREW for 03390

see HEBREW for 03384

see HEBREW for 07999

Translators Brief Hebrew Lexicon

יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.

§ Jerusalem = "teaching of peace"

the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Morphologythe parsing behind the code
Berean parsing
HNpl — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

je-roo'-sa-lem:

I. THE NAME

1. In Cuneiform

2. In Hebrew

3. In Greek and Latin

4. The Meaning of Jerusalem

5. Other Names

II. GEOLOGY, CLIMATE AND SPRINGS

1. Geology

2. Climate and Rainfall

3. The Natural Springs

III. THE NATURAL SITE

1. The Mountains Around

2. The Valleys

3. The Hills

IV. GENERAL TOPOGRAPHY OF JERUSALEM

1. Description of Josephus

2. Summary of the Names of the Five Hills

3. The Akra

4. The Lower City

5. City of David and Zion

V. EXCAVATIONS AND ANTIQUITIES

1. Robinson

2. Wilson, and the Palestine Exploration Fund (1865)

3. Warren and Conder

4. Maudslay

5. Schick

6. Clermont-Ganneau

7. Bliss and Dickie

8. Jerusalem Archaeological Societies

VI. THE CITY'S WALLS AND GATES

1. The Existing Walls

2. Wilson's Theory

3. The Existing Gates

4. Buried Remains of Earlier Walls

5. The Great Dam of the Tyropoeon

6. Ruins of Ancient Gates

7. Josephus' Description of the Walls

8. First Wall

9. Second Wall

10. Third Wall

Easton's Bible Dictionary

Jerusalem

Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.

Smith's Bible Dictionary

(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…

American Tract Society Bible Dictionary

The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
לִקְרַ֣אתlik.Rat to meet H7122 Preposition · verb qal infinitive construct common
139× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to encounter or meet someone, either by chance or on purpose. It can describe a friendly meeting or a hostile one. In Exodus, the Israelites encountered God on Mount Sinai.
Tyndale gloss
to encounter: meet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָרָא] 137 vb. encounter, befall

Qal 131

meet, encounter

fig. befall

Niph. meet unexpectedly

Hiph. thou didst cause all this evil to befall them

base

Brown-Driver-Briggs glosses

H7122 קָרָא encounter, befall

Strong's Hebrew Dictionary

7122 qara' kaw-raw'

a primitive root: to encounter, whether accidentally or in a

hostile manner:--befall, (by) chance, (cause to) come (upon),

fall out, happen, meet.

Translators Brief Hebrew Lexicon

קָרָא (qa.ra) — to encounter: meet.

: meet

1) to encounter, befall, meet

1a) (Qal)

1a1) to meet, encounter

1a2) to befall (fig)

1b) (Niphal) to meet, meet unexpectedly

1c) (Hiphil) to cause to meet

קָרָא (qa.ra) — to encounter: toward.

: toward/(come)against

1) to encounter, befall, meet

1a) (Qal)

1a1) to meet, encounter

1a2) to befall (fig)

1b) (Niphal) to meet, meet unexpectedly

1c) (Hiphil) to cause to meet

קָרָא (qa.ra) — to encounter: chanced.

: happen[unexpectedly]

1) to encounter, befall, meet

1a) (Qal)

1a1) to meet, encounter

1a2) to befall (fig)

1b) (Niphal) to meet, meet unexpectedly

1c) (Hiphil) to cause to meet

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
הַמֶּ֑לֶךְha.Me.lekh the king H4428 Particle · noun common masculine singular absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
a royal person
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

King

Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).

This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;

Nave's Topical Bible

→ Called KING OF KINGS Ezr 7:12; Eze 26:7; Da 2:37

→ Divinely authorized De 17:15; 1Sa 9:16,17; 16:12; 1Ch 22:10; 2Ch 2:11,12; Pr 8:15; Da 2:21,37; 4:17; 5:20; Ho 8:4; 13:11

→ How chosen

By divine appointment, Saul 1Sa 10:1

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
וַיֹּ֤אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
לוֹ֙lo to him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3ms — Preposition · suffix
HRd/Sp3ms
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
הַמֶּ֔לֶךְha.Me.lekh the king H4428 Particle · noun common masculine singular absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

King

Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).

This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;

Nave's Topical Bible

→ Called KING OF KINGS Ezr 7:12; Eze 26:7; Da 2:37

→ Divinely authorized De 17:15; 1Sa 9:16,17; 16:12; 1Ch 22:10; 2Ch 2:11,12; Pr 8:15; Da 2:21,37; 4:17; 5:20; Ho 8:4; 13:11

→ How chosen

By divine appointment, Saul 1Sa 10:1

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
לָ֛מָּהLa.mah why? H4100 Preposition · pronoun
753× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means what or how, often used to ask questions or express surprise, like in Genesis when God asks Adam what he has done. It can also mean why or when, and is used in various ways throughout the Old Testament. It appears in many KJV translations, including how or what.
Tyndale gloss
what?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron.interrog. and indef. what? how? aught

interrog. what?

Used adverbially

Indef. pron.

With preps.

base

Brown-Driver-Briggs glosses

H4100 מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?

. Used adverbially

. Indef. pron.

. With preps.

Strong's Hebrew Dictionary

4100 mah maw

or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a

primitive particle; properly, interrogative what? (including

how? why? when?); but also exclamation, what! (including

how!), or indefinitely what (including whatever, and even

relatively, that which); often used with prefixes in various

adverbial or conjunctive senses:--how (long, oft, (-

soever)), (no-)thing, what (end, good, purpose, thing),

whereby(-fore, -in, -to, -with), (for) why.

Translators Brief Hebrew Lexicon

מָה (mah) — what?.

interr pron

1) what, how, of what kind

1a) (interrogative)

1a1) what?

1a2) of what kind

1a3) what? (rhetorical)

1a4) whatsoever, whatever, what

1b) (adverb)

1b1) how, how now

1b2) why

1b3) how! (exclamation)

1c) (with prep)

1c1) wherein?, whereby?, wherewith?, by what means?

1c2) because of what?

1c3) the like of what?

1c3a) how much?, how many?, how often?

1c3b) for how long?

1c4) for what reason?, why?, to what purpose?

1c5) until when?, how long?, upon what?, wherefore?

indef pron

2) anything, aught, what may

Morphologythe parsing behind the code
Berean parsing
HR/Pi — Preposition · pronoun
HR/Pi
The company it keepswords that stand beside it more often than chance
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
lacking the action, without
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
הָלַ֥כְתָּha.Lakh.ta did you go H1980 Verb · Qal · perfect second person masculine singular
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqp2ms — Verb · Qal · perfect second person masculine singular
HVqp2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.

1. In the Old Testament:

In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare

Mt 9:13; 21:28; 28:7; Lu 10:37; Joh 8:11

--SEE Divine Direction, GUIDANCE

and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
עִמִּ֖י'i.Mi with me H5973 Preposition · suffix
1,052× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Tyndale gloss
with
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

עִם prep. with

of fellowship and companionship

of aid

Of actions done jointly with another

If the common action be of the nature of a contest or combat, with in the sense of against

Of dealing with a person, or of the relation in which one stands with, or towards, another

Of a common lot together with the wicked

Of equality or resemblance generally aid

Of time, as long as

Of a locality, close to, beside

Of persons, עִם is spec.

in the house or family or service of

In possession of

In the custody or care of

Beside = except

With = friendly with

Idiom. of a thought or purpose present with one

Metaph. together with = in spite of, notwithstanding

base

מֵעִם 72 from with or beside

base

Brown-Driver-Briggs glosses

H5973a עִם with . of fellowship and companionship

. Of a locality, close to, beside

. Of persons, עִם is spec. . in the house or family or service of

. In possession of

. In the custody or care of

. Beside = except

. With = friendly with

. Idiom. of a thought or purpose present with one

. Metaph. together with = in spite of, notwithstanding

H5973b מֵעִם from with, beside

Strong's Hebrew Dictionary

5973 `im eem

from 6004; adverb or preposition, with (i.e. in conjunction

with), in varied applications; specifically, equally with;

often with prepositional prefix (and then usually

unrepresented in English):--accompanying, against, and, as (X

long as), before, beside, by (reason of), for all, from

(among, between), in, like, more than, of, (un-)to,

with(-al).

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עִם (im) — with.

1) with

1a) with

1b) against

1c) toward

1d) as long as

מֵעִם (me.im) — from with.

1a) beside, except

1b) in spite of

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
and it was that he came Jerusalem to meet the king and he said to him the king why? not did you go with me O Mephibosheth
מְפִיבֹֽשֶׁת׃me.fi.Vo.shet O Mephibosheth H4648 Noun proper masculine
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mephibosheth was a man in the Bible, grandson of King Saul and son of Rizpah. His name means exterminating the idol, and he is mentioned in 2 Samuel 21:8.
Amplified meaning
exterminating the idol, grandson of King Saul
Tyndale gloss
Mephibosheth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מְפִיבֹשֶׁת (Mephibosheth) refers to a name meaning 'dispeller of shame' or 'exterminating the idol.' It denotes two individuals from the tribe of Benjamin, one being the son of Jonathan and the other the grandson of Saul. The name is also associated with the title מְרִיב בַּ֫עַל (Merib-baal), indicating a connection to Baal.

Brown-Driver-Briggs Hebrew Lexicon (full)

מְרִיב בַּ֫עַל n.pr.m. (Baal is (our, my, his) advocate (?))

son of Jonathan

son of Saul and Riṣpah

base

Brown-Driver-Briggs glosses

H4648 מְרִיב בַּ֫עַל

Strong's Hebrew Dictionary

4648 Mphiybosheth mef-ee-bo'-sheth

or Mphibosheth {mef-ee-bo'-sheth}; probably from 6284 and

1322; dispeller of shame (i.e. of Baal); Mephibosheth, the

name of two Israelites:--Mephibosheth.

see HEBREW for 06284

see HEBREW for 01322

Translators Brief Hebrew Lexicon

מְפִיבֹשֶׁת (me.phi.vo.shet) — Mephibosheth.

A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 2Sa.4.4;

son of: Jonathan (H3083H);

father of: Micah (H4318H); also called Merib-baal at 1Ch.8.34; 9.40;

§ Mephibosheth = "exterminating the idol"

1) grandson of Saul and son of Rizpah the daughter of Aiah, Saul's concubine; he and his brother Armoni were among the 7 victims surrendered by David to the Gibeonites to avert a famine

2) son of Jonathan and grandson of Saul

2a) also 'Merib-baal'

מְפִיבֹשֶׁת (me.phi.vo.shet) — Mephibosheth.

A man of the tribe of Benjamin living at the time of United Monarchy, only mentioned at 2Sa.21.8;

son of: Saul (H7586G) and Rizpah (H7532);

brother of: Armoni (H0764);

half-brother of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444), Merab (H4764), Michal (H4324) and Ish-bosheth (H0378)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

me-fib'-o-sheth (mephibhosheth, "idol-breaker," also MERIB-BAAL (which see); Memphibosthe):

(1) Son of Saul by his concubine RIZPAH (which see), daughter of Aiah (2Sa 21:8).

See also ARMONI.

(2) Grandson of Saul, son of Jonathan, and nephew of Mephibosheth (1) (2Sa 4:4). He was 5 years old when his father and grandfather were slain. He was living in charge of a nurse, possibly because his mother was dead. Tidings of the disaster at Jezreel and the onsweep of the Philistines terrified the nurse. She fled with her charge in such haste that a fall lamed the little prince in both feet for life. His life is a series of disasters, disappointments, and anxieties. It is a weary, broken, dispirited soul that speaks in all his utterances. The nurse carried him to Lo-debar among the mountains of…

Easton's Bible Dictionary

Mephibosheth

Exterminator of shame; i.e., of idols. (1.) The name of Saul’s son by the concubine Rizpah (q.v.), the daughter of Aiah. He and his brother Armoni were with five others “hanged on a hill before the Lord” by the Gibeonites, and their bodies exposed in the sun for five months (2 Sam. 21:8-10). (2.) The son of Jonathan, and grandson of Saul (2 Sam. 4:4). He was but five years old when his father and grandfather fell on Mount Gilboa. The child’s nurse hearing of this calamity, fled with him from Gibeah, the royal residence, and stumbling in her haste, the child was thrown to the ground and maimed in both his feet, and ever after was unable to walk (19:26). He was carried to the land of Gilead, where he found a refuge in the house of Machir, the son of Ammiel, at Lo-debar…

Smith's Bible Dictionary

(exterminating the idol), the name borne by two members of the family of Saul --his son and his grandson. Saul’s son by Rizpah the daughter of Aiah, his concubine. (2 Samuel 21:8) He and his brother Armoni were among the seven victims who were surrendered by David to the Gibeonites, and by them crucified to avert a famine from which the country was suffering. The son of Jonathan, grandson of Saul and nephew of the preceding; called also Merib-baal. (1 Chronicles 8:34) His life seems to have been, from beginning to end, one of trial and discomfort. When his father and grandfather were slain on Gilboa he was an infant but five years old. At this age he met with an accident which deprived him for life of the use of both feet. (2 Samuel…

A son of Jonathan, also called Merib-baal, 1Ch 8:34. See ESHBAAL. Mephibosbeth was very young when his father was killed in the battle of Gilboa, 2Sa 4:4, and his nurse was in such consternation at the news, that she let the child fall; and from this accident he was lame all his life. When David found himself in peaceable possession of the kingdom, he sought for all that remained of the house of Saul, that he might show them kindness, in consideration of the friendship between him and Jonathan. He gave Mephibosheth the estate of his grandfather Saul. Of a part of this, however, he was afterwards deprived by the treachery of his steward Zeba, and the hasty injustice, as it appears, of David towards and unfortunate but noble and loyal prince,

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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