2 Samuel 3:31 — Word Study
WLCוַיֹּאמֶר֩ דָּוִ֨ד אֶל־ יוֹאָ֜ב וְאֶל־ כָּל־ הָעָ֣ם אֲשֶׁר־ אִתּ֗וֹ קִרְע֤וּ בִגְדֵיכֶם֙ וְחִגְר֣וּ שַׂקִּ֔ים וְסִפְד֖וּ לִפְנֵ֣י אַבְנֵ֑ר וְהַמֶּ֣לֶךְ דָּוִ֔ד הֹלֵ֖ךְ אַחֲרֵ֥י הַמִּטָּֽה׃
BSAThen DavidDâvid [the king of Judah, a man after God's heart] orderedʼâmar▸ JoabYôwʼâb [his army general, nephew] and allkôl the peopleʻam [the nation of Israel, his followers] with himʼêth Tearqâraʻ [rend, rip apart] your clothesbeged put onchâgar [gird yourselves with] sackclothsaq [a coarse cloth] and mournçâphad [lament, express deep sorrow] beforepânîym AbnerʼAbnêr [Saul's cousin, a prominent Israelite] And Kingmelek David himselfDâvid [the ruler of Israel, a leader] walkedhâlak [followed, went behind] behindʼachar the funeral biermiṭṭâh
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמֶר֩ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| דָּוִ֨ד | David | Noun proper masculine |
| אֶל־ | to | Preposition |
| יוֹאָ֜ב | Joab | Noun proper masculine |
| וְאֶל־ | and to | Conjunction, preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | which | Particle |
| אִתּ֗וֹ | [was] with him | Preposition, suffix |
| קִרְע֤וּ | tear | Verb, Qal, imperative second person masculine plural |
| בִגְדֵיכֶם֙ | garments your | Noun common masculine plural construct, suffix |
| וְחִגְר֣וּ | and gird yourselves | Conjunction, verb qal imperative second person masculine plural |
| שַׂקִּ֔ים | sackcloth | Noun common, masculine plural absolute |
| וְסִפְד֖וּ | and mourn | Conjunction, verb qal imperative second person masculine plural |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| אַבְנֵ֑ר | Abner | Noun proper masculine |
| וְהַמֶּ֣לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| דָּוִ֔ד | David | Noun proper masculine |
| הֹלֵ֖ךְ | [was] walking | Verb, Qal, participle (active) masculine singular |
| אַחֲרֵ֥י | after | Prep |
| הַמִּטָּֽה׃ | the bier | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then David ordered Joab and all the people with him, “Tear your clothes, put on sackcloth, and mourn before Abner.” And King David himself walked behind the funeral bier. |
| KJV | ¶ And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier. |
| ASV | And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David followed the bier. |
| YLT | And David saith unto Joab, and unto all the people who [are] with him, 'Rend your garments, and gird on sackcloth, and mourn before Abner;' and king David is going after the bier. |
| WEB | David said to Joab and to all the people who were with him, “Tear your clothes, and clothe yourselves with sackcloth, and mourn in front of Abner.” King David followed the bier. |
| BBE | And David said to Joab and all the people who were with him, Go in grief and put haircloth about you, in sorrow for Abner. And King David went after the dead body. |
Where they part company is סִפְד֖וּ — see How Translations Differ.
The verse contains a main clause with imperative commands followed by an additional action, emphasizing the sequence of mourning actions.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּוִד
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Samuel 3:31
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 — David Mourns Abnergenerated
2 Samuel 3:31 captures a pivotal moment in Israel's history when David publicly mourns Abner, a man who had been both an adversary and a key figure in the nation. This act of mourning reflects David's character as a leader who values life and respects even those who were once rivals. The context is set against a backdrop of political tension and the complexities of leadership in a divided nation, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 1:2–11 | On the third day a man with torn clothes and dust on his head arrived from Saul’s camp. When he came to David, he fell to the ground to pay him homage. |
| 2 | Genesis 37:29–34 | When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes, |
| 3 | Joshua 7:6 | Then Joshua tore his clothes and fell facedown before the ark of the LORD until evening, as did the elders of Israel; and they all sprinkled dust on their heads. |
| 4 | Judges 11:35 | As soon as Jephthah saw her, he tore his clothes and said, “No! Not my daughter! You have brought me to my knees! You have brought great misery upon me, for I have given my word to the LORD and cannot take it back.” |
| 5 | 2 Kings 19:1 | On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קִרְע֤וּ, kir.'Ugenerated
The verb קָרַע (qara`) means to tear or rend, often used in the context of mourning. This imperative form, commanding the people to tear their garments, signifies a deep expression of grief and loss, a cultural practice in ancient Israel.
The act of tearing one's clothes is a physical manifestation of sorrow, indicating the gravity of the situation. It is a call to the community to share in the mourning process, emphasizing the collective nature of grief in Israelite culture.
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 יֹּאמֶר֩ (he said) governs the entire verse, with a series of commands following it. The structure emphasizes David's authority as he directs Joab and the people to express their grief.
The commands to tear their garments, gird with sackcloth, and mourn are all imperative verbs, creating a rhythm of action that highlights the communal response to Abner's death.
Septuagint Backgroundgenerated
The Septuagint translates קִרְע֤וּ as διαρρήχατε (diarrēchate), which also means 'tear'. This choice maintains the urgency and command of the original Hebrew, reflecting the cultural practice of mourning.
The choice of σάκκους for שַׂקִּ֔ים indicates a direct connection to the act of mourning, as sackcloth was a traditional garment for expressing grief.
In plain words — the whole versegenerated
2 Samuel 3:31 shows David instructing Joab and the people to mourn Abner's death by tearing their clothes and wearing sackcloth. This action emphasizes the importance of mourning in their culture, and David himself follows behind the bier, demonstrating his respect for Abner.
Frequently Asked Questionsgenerated
Tearing clothes is a traditional sign of mourning in ancient Israel, representing deep sorrow and loss.
David commands this mourning to honor Abner, acknowledging his role and the impact of his death on the nation.
Sackcloth is a coarse fabric worn during mourning to symbolize humility and grief.
David's actions reveal a compassionate leader who values life and the importance of communal mourning.
Reflection Questionsgenerated
- How do we express grief in our own lives when we experience loss?
- What can we learn from David's example of honoring those who have passed?
- In what ways can we support others in their mourning process?
- How does communal mourning strengthen relationships within a community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 3:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd David said to Joab, and to all the people that [were] with him,.... To his whole court, Joab being present: for he did not flee, nor was he laid hold on in order to be brought to justice; which
Read John Gill on 2 Samuel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier.
Read Robert Jamieson on 2 Samuel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDavid said to Joab; him he especially obliged to it; partly to bring him to repentance for his sin; partly to expose him to public shame, and to the contempt and hatred of all the people, with whom he had too great an interest, which hereby David designed to diminish. Mourn before Abner, i.e. attending upon his corpse, and paying him that respect and honour which was due to his quality. King David himself followed the bier; which was against the usage of kings, and might seem below David’ s dignity; but it was now expedient, to vindicate himself from all suspicion and contrivance or concurrence in this action.
Read Matthew Poole on 2 Samuel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 3:31 And David said to Joab, and to all the people that [were] with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David [himself] followed the bier.Ver. 31. And David said to Joab.] As a part of his punishment. So the Pope forced our Henry II to kneel and pray to Becket’ s shrine, yea, to go barefoot a great way in pilgrinmge thereunto for a penance. Joab might hereby be possibly brought to some sight of his foul sin. So could Henry hardly, for one Roger, a Norman doctor, maintained publicly that Becket had justly deserved death, for rebelling against his sovereign: and though the Pope sainted him, yet it was disputed among the doctors of…
Read John Trapp on 2 Samuel 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Rend your clothes.—David commands a public mourning with the usual signs of rent clothes and sackcloth, and lays this command especially upon Joab, who is thus required, as it were, to do public penance for his act. David himself followed the bier as chief mourner.
Read Charles John Ellicott on 2 Samuel 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. David said to Joab] He commanded him to take on him the part of a principal mourner.
Read AdamClarke on 2 Samuel 3 →
CambridgeThe Cambridge Bible for Schools and Colleges31–39. David’s lamentation for Abner 31. gird you with sackcloth] The practice of wearing garments of the coarse dark hair-cloth used for making sacks as a sign of mourning was very ancient (Genesis 37:34). In cases of extreme grief or humiliation they were worn next the skin, but ordinarily outside the usual tunic. mourn before Abner] Preceding the bier in the funeral procession.
Read Cambridge on 2 Samuel 3 →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
Then David ordered Joab and all the people with him, “Tear your clothes, put on sackcloth, and mourn before Abner.” And King David himself walked behind the funeral bier.
David said to Joab and to all the people who were with him, “Tear your clothes, and clothe yourselves with sackcloth, and mourn in front of Abner.” King David followed the bier.
Then David ordered Joab and all the people with him, “Tear your clothes, put on sackcloth, and mourn before Abner.” And King David himself walked behind the funeral bier.
David instructed Joab and all the people who were with him, “Tear your clothes! Put on sackcloth! Lament before Abner!” Now King David followed behind the funeral bier.
Tyndale line
¶ And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier.
And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David followed the bier.
And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David followed the bier.
And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier.
And Dauid said to Ioab, and to al the people that were with him, Rent your clothes, and put on sackecloth, and mourne before Abner: and King Dauid him selfe followed the beare.
Strictly literal
And David said to Joab, and to all the people that were with him, Rend your garments, and gird yourselves with sackcloth, and mourn before Abner. And king David followed the bier.
And David saith unto Joab, and unto all the people who [are] with him, 'Rend your garments, and gird on sackcloth, and mourn before Abner;' and king David is going after the bier.
And David says to Joab, and to all the people who [are] with him, “Tear your garments, and gird on sackcloth, and mourn before Abner”; and King David is going after the bier.
And David said to Joab, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and [go] mourning before Abner. And king David walked behind the bier.
David said to Joab and to all the people who were with him, “Tear your clothes, put on sackcloth, and mourn before Abner's body.” Now King David walked behind the body in the funeral procession.
From the Latin
And David said to Joab, and to all the people that were with him: Rend your garments, and gird yourselves with sackcloths, and mourn before the funeral of Abner. And king David himself followed the bier.
Simplified
Then David ordered Joab and everyone who was there, “Tear your clothes, put on sackcloth, and mourn for Abner.” King David himself followed the body as it was carried to the grave.
And David said to Joab and all the people who were with him, Go in grief and put haircloth about you, in sorrow for Abner. And King David went after the dead body.
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 closely in wording, with the Septuagint preserving the imperative commands from David. The Dead Sea Scrolls show some restoration, but the core message remains aligned with the Masoretic Text.
וַיֹּאמֶר֩ דָּוִ֨ד אֶל־ יוֹאָ֜ב וְאֶל־ כָּל־ הָעָ֣ם אֲשֶׁר־ אִתּ֗וֹ קִרְע֤וּ בִגְדֵיכֶם֙ וְחִגְר֣וּ שַׂקִּ֔ים וְסִפְד֖וּ לִפְנֵ֣י אַבְנֵ֑ר וְהַמֶּ֣לֶךְ דָּוִ֔ד הֹלֵ֖ךְ אַחֲרֵ֥י הַמִּטָּֽה׃
21 of the 21 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.
ויאמר [דויד] אל יואב [ואל] [כול] העם אשר [את׳ו] קרעו בגדי׳כם [וחגורו] שקים וספדו לפני אבנר והמלך [דויד] הולך אחרי [המטה]
6 words on the leather — 8 partly restored, 7 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 3:31
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
The Hebrew word 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
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 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)
HC/R — Conjunction · prepositionHC/R
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word קָרַע (qara`) means to tear or rend, both literally and figuratively. It is often used in the context of tearing garments, but can also refer to tearing away sovereignty or opening the heavens. The word has various applications, including tearing in pieces, making something wide, and being rent, as seen in the usage of wild beasts and altars.
קָרַע 63 vb. tear
Qal tear, rend
usu. (39 t.) of rending garment
tear away or out
tear away sovereignty (under fig. of garment)
tear, rend asunder
book
= make wide, large
rend open heavens, and descend
tear, rend, of wild beasts
Niph. be rent, of garments; be rent, split asunder, of altar
base
H7167 קָרַע tear .tear, rend . . usu. (39 t.) of rending garment
. tear away or out
. tear away sovereignty (under fig. of garment)
. tear, rend asunder . book
. = make wide, large
. rend open heavens, and descend
. tear, rend, of wild beasts
. be rent, of garments; be rent, split asunder, of altar
7167 qara` kaw-rah'
a primitive root; to rend, literally or figuratively (revile,
paint the eyes, as if enlarging them):--cut out, rend, X
surely, tear.
קָרַע (qa.ra) — to tear.
1) to tear, tear in pieces
1a) (Qal)
1a1) to tear, rend
1a2) to tear away or out
1a3) to tear, rend asunder
1a3a) to make wide or large (of eyes)
1a3b) to rend open (of heavens)
1a4) to tear, rend (of wild beasts)
1b) (Niphal) to be rent, be split asunder
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-mp — Noun common · masculine plural absoluteHNcmpa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
סָפַד (sāphad) is a Hebrew verb meaning to wail or lament. It describes actions of grief, such as tearing hair and beating the breast, common in mourning practices. The word appears in various forms, including Qal (to wail) and Niphal (to be lamented). The entries consistently emphasize its connection to expressions of sorrow.
[סָפַד] vb. wail, lament
Qal wail, lament
Niph. they shall not be bewailed
base
H5594 סָפַד wail, lament
5594 caphad saw-fad'
a primitive root; properly, to tear the hair and beat the
breasts (as Orientals do in grief); generally to lament; by
implication, to wail:--lament, mourn(-er), wail.
סָפַד (sa.phad) — to mourn.
1) to wail, lament, mourn
1a) (Qal)
1a1) to wail, lament
1a2) wailers (participle)
1b) (Niphal) to be lamented, be bewailed
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
Mourn
Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word אֲבִינֵר (*Abner*) refers to a man from the tribe of Benjamin, specifically a cousin of Saul and a captain in his army. The name is derived from elements meaning 'father' and 'light,' suggesting 'my father is a lamp.' Abner is first mentioned in 1 Samuel 14:50 and is noted for being treacherously killed by Joab.
אֲבִינֵר n.pr.m. (my father is Nêr, or is a lamp)—cousin of Saul, and captain of host
base
H74 אֲבִינֵר
74 'Abner ab-nare'
or (fully) nAbiyner {ab-ee-nare'}; from 1 and 5216; father of
light (i.e. enlightening); Abner, an Israelite:--Abner.
see HEBREW for 01
see HEBREW for 05216
אֲבִינֵר (av.ner) — Abner.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.50;
son of: Ner (H5369);
father of: Jaasiel (H3300H)
§ Abner = "my father is a lamp"
Saul's cousin and army captain, treacherously slain by Joab
N-proper — Noun proper masculineHNpm
ab'-ner ('abhner; in 1Sa 14:50 the Hebrew has the fuller form, 'abhiner, Abiner; compare Abiram by the side of Abram; meaning, "my father is a lamp"): Captain of the host under Saul and Ishbosheth (Eshbaal). He was Saul's cousin; Ner the father of Abner and Kish the father of Saul being brothers, the sons of Abiel (1Sa 14:50 f). In 1Ch 8:33; 9:39 the text appears to be faulty; read: And Ner begat Abner, and Kish begat Saul. According to 1Ch 27:21 Abner had a son by the name of Jaasiel. Abner was to Saul what Joab was to David. Despite the many wars waged by Saul, we hear little of Abner during Saul's lifetime. Not even in the account' of the battle of Gilboa is mention…
Abner
Father of light; i.e., “enlightening”, the son of Ner and uncle of Saul. He was commander-in-chief of Saul’s army (1 Sam. 14:50; 17:55; 20:25). He first introduced David to the court of Saul after the victory over Goliath (1 Sam. 17:57). After the death of Saul, David was made king over Judah, and reigned in Hebron. Among the other tribes there was a feeling of hostility to Judah; and Abner, at the head of Ephraim, fostered this hostility in the interest of the house of Saul, whose son Ish-bosheth he caused to be proclaimed king (2 Sam. 2:8). A state of war existed between these two kings. A battle fatal to Abner, who was the leader of Ish-boseth’s army, was fought with David’s army under Joab at Gibeon (
(father of light). Son of Ner, who was the brother of Kish, (1 Chronicles 9:36) the father of Saul. (B.C. 1063.) Abner, therefore, was Saul’s first cousin, and was made by him commander-in-chief of his army. (1 Samuel 14:51; 17:57; 26:5-14) After the death of Saul David was proclaimed king of Judah; and some time subsequently Abner proclaimed Ish-bosheth, Saul’s son, king of Israel. War soon broke out between the two rival kings, and a "very sore battle" was fought at Gibeon between the men of Israel under Abner and the men of Judah under Joab. (1 Chronicles 2:16) Abner had married Rizpah, Saul’s concubine, and this, according to the views of Oriental courts, might be so interpreted as to imply a design upon the throne.…
The son of Ner, Saul’s uncle, and the general of his armies, 1Sa 14:50. For seven years after Saul’s death, he supported Ish-bosheth; but being reproved by him for his conduct towards Rizpah, he undertook to unite the whole kingdom under David. He was, however, treacherously slain by Joab, either to revenge the death of Asahel, Joab’s brother, who Abner had formerly killed, or more probably from jealousy. David abhorred this perfidious act, and composed an elegy on his death, 2Sa 2:8 3:33. He also charged Solomon to punish the crime of Joab with death, 1Ki 2:5,6.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
מִטָּה (mittah) refers to a bed or couch, primarily a place for reclining, sleeping, or eating. It can also denote a bier or litter. The word is derived from a root meaning to extend, indicating its function as a surface for rest.
מִטָּה n.f. couch, bed (place of reclining)
base
H4296 מִטָּה couch, bed (place of reclining)
4296 mittah mit-taw'
from 5186; a bed (as extended) for sleeping or eating; by
analogy, a sofa, litter or bier:--bed((-chamber)), bier.
see HEBREW for 05186
מִטָּה (mit.tah) — bed.
couch, bed, bier
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ber:
(1) Found in the Old Testament only in 2Sa 3:31, "and king David followed the bier"; and in the New Testament in Lu 7:14, "and he (Jesus) came nigh and touched the bier." The Hebrew word rendered "bier" (miTTah) and its Greek equivalent (soros) mean strictly "coffin." The so-called "bier" among the ancient Hebrews was simply an open coffin or a flat wooden frame, on which the body of the dead was carried from the house to the grave.
(2) Closed coffins, so universal now in the West, were unknown to common usage among the Hebrews of olden times, though not unknown to Egyptians, Greeks and Romans.
At the burial of Abner the people were commanded to "rend their clothes" and "gird themselves with sackcloth," and the king himself in token of his grief and royal regard, "followed the…
Bier
The frame on which dead bodies were conveyed to the grave (Luke 7:14).
[BURIAL, SEPULCHRES.1]
