2 Samuel 4:9 — Word Study
WLCוַיַּ֨עַן דָּוִ֜ד אֶת־ רֵכָ֣ב׀ וְאֶת־ בַּעֲנָ֣ה אָחִ֗יו בְּנֵ֛י רִמּ֥וֹן הַבְּאֵֽרֹתִ֖י וַיֹּ֣אמֶר לָהֶ֑ם חַי־ יְהוָ֕ה אֲשֶׁר־ פָּדָ֥ה אֶת־ נַפְשִׁ֖י מִכָּל־ צָרָֽה׃
BSABut DavidDâvid answeredʻânâh▸ [replied to] RechabRêkâb andʼêth his brotherʼâch BaanahBaʻănâh the sonsbên of RimmonRimmôwn the BeerothiteBᵉʼêrôthîy As surely as the LORDYᵉhôvâh [Yehovah, the one true God] liveschay [is alive, has life] whoʼăsher has redeemedpâdâh■ [ransomed, set free] my lifenephesh [soul, living being] from allkôl distresstsârâh [trouble, adversity, vexation]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֨עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| דָּוִ֜ד | David | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| רֵכָ֣ב׀ | Rechab | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בַּעֲנָ֣ה | Baanah | Noun proper masculine |
| אָחִ֗יו | brother his | Noun common masculine singular construct, suffix |
| בְּנֵ֛י | [the] sons of | Noun common, masculine plural construct |
| רִמּ֥וֹן | Rimmon | Noun proper masculine |
| הַבְּאֵֽרֹתִ֖י | the Beerothite | Particle, noun gentilic masculine singular absolute |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶ֑ם | to them | Preposition, suffix |
| חַי־ | [by] [the] life | Adj |
| יְהוָ֕ה | of Yahweh | Noun proper |
| אֲשֶׁר־ | who | Particle |
| פָּדָ֥ה | he has ransomed | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| נַפְשִׁ֖י | life my | Noun common feminine singular construct, suffix |
| מִכָּל־ | from every | Preposition, noun common masculine singular construct |
| צָרָֽה׃ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But David answered Rechab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the LORD lives, who has redeemed my life from all distress, |
| KJV | ¶ And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity, |
| ASV | And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As Jehovah liveth, who hath redeemed my soul out of all adversity, |
| YLT | And David answereth Rechab and Baanah his brother, sons of Rimmon the Beerothite, and saith to them, 'Jehovah liveth, who hath redeemed my soul out of all adversity, |
| WEB | David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, “As Yahweh lives, who has redeemed my soul out of all adversity, |
| BBE | And David made answer to Rechab and his brother Baanah, the sons of Rimmon the Beerothite, and said to them, By the living Lord, who has kept me safe from all my trouble, |
Where they part company is פָּדָ֥ה — see How Translations Differ.
The sentence features a main clause with a direct address, followed by a predicate that emphasizes David's reliance on the LORD.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּוִד
verbעָנָה
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 4:9
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's Response to Rechab and Baanahgenerated
2 Samuel 4:9 captures David's reaction to the news of Ish-bosheth's death. He acknowledges the LORD's living presence and His role in redeeming David's life from all forms of distress. This moment highlights David's reliance on God amidst the turmoil of his rise to kingship, as seen in parallel passages like Psalm 31:5-7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 48:16 | the angel who has redeemed me from all harm— may He bless these boys. And may they be called by my name and the names of my fathers Abraham and Isaac, and may they grow into a multitude upon the earth.” |
| 2 | 1 Kings 1:29 | And the king swore an oath, saying, “As surely as the LORD lives, who has redeemed my life from all distress, |
| 3 | Psalm 31:5–7 | Into Your hands I commit my spirit; You have redeemed me, O LORD, God of truth. |
| 4 | Psalm 34:6–7 | This poor man called out, and the LORD heard him; He saved him from all his troubles. |
| 5 | Psalm 71:23 | When I sing praise to You my lips will shout for joy, along with my soul, which You have redeemed. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — פָּדָ֥ה, pa.Dahgenerated
The verb פָּדָה (*padah*) means to ransom or redeem, indicating a transaction that liberates someone from captivity or danger. It suggests a powerful act of deliverance, emphasizing God's initiative in saving David from peril.
This verb appears in contexts where release or rescue is central, highlighting God's role as a redeemer. The perfect tense indicates a completed action, affirming that David's redemption has already been accomplished by the LORD.
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 is יַּ֨עַן, he answered, which governs the sentence. It is followed by a series of noun phrases identifying the subjects and objects involved in the dialogue.
The structure emphasizes David's authoritative response, with the direct address to Rechab and Baanah highlighting the personal nature of his reply.
Septuagint Backgroundgenerated
The Septuagint translates פָּדָ֥ה as ἐλυτρώσατο, meaning 'he redeemed' or 'he set free.' This choice aligns with the Hebrew meaning but may suggest a broader interpretation of redemption, emphasizing God's active role in liberation.
This translation choice reflects the translators' understanding of God's deliverance as not only physical but also spiritual, resonating with themes present in the Greek-speaking Jewish community.
In plain words — the whole versegenerated
2 Samuel 4:9 shows David responding to Rechab and Baanah after they brought him news of Ish-bosheth's death. David emphasizes the living nature of the LORD and acknowledges that God has redeemed his life from all distress.
Frequently Asked Questionsgenerated
David refers to God's intervention in saving him from danger and distress, highlighting God's protective and redemptive nature.
By affirming the LORD's living nature, David underscores God's active presence and involvement in his life and circumstances.
David's distress encompasses various challenges he faced, including threats to his life and the turmoil surrounding his ascent to kingship.
This verse connects to themes of redemption and deliverance found throughout Scripture, such as in Psalm 34:6-7, where God is depicted as a deliverer from troubles.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my own life?
- How can I recognize God's presence in times of distress?
- What does it mean for me to trust in the living God like David did?
- How can I share the stories of God's deliverance with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite,.... In a manner they did not expect: and said unto them, [as] the Lord liveth, who hath redeemed my soul out of
Read John Gill on 2 Samuel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity, No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho hath hitherto delivered and will deliver me from all mine enemies. So that I needed not your wicked help in this way.
Read Matthew Poole on 2 Samuel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 4:9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, [As] the LORD liveth, who hath redeemed my soul out of all adversity,Ver. 9. As the Lord liveth.] Sunt verba iurantis, sed abrupta et praecisa: Understand, I will surely punish you. Who hath redeemed my soul.] And would have freed me from Ishbosheth also in his good time, without your treasonable practices against your lord and master. Piscat.
Read John Trapp on 2 Samuel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Who hath redeemed.—David’s answer shows that he could trust in God to avenge him, and did not encourage or need the crimes of men to help him.
Read Charles John Ellicott on 2 Samuel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Who hath redeemed my soul out of all adversity] This was, in David's case, a very proper view of the goodness and watchful providence of God towards him. His life was frequently in danger; murderers had often laid wait for it: but God, the living God, had always redeemed that life from all adversity; and called on him now to punish such evil-minded and blood-thirsty men.
Read AdamClarke on 2 Samuel 4 →CambridgeThe Cambridge Bible for Schools and Colleges9. who hath redeemed, &c.] Compare the same oath in David’s mouth in 1 Kings 1:29. In this connexion it implies that one who was under God’s protection had no need to commit crimes for his own defence.
Read Cambridge on 2 Samuel 4 →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
But David answered Rechab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the LORD lives, who has redeemed my life from all distress,
David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, “As Yahweh lives, who has redeemed my soul out of all adversity,
But David answered Rechab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the LORD lives, who has redeemed my life from all distress,
David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered my life from all adversity,
Tyndale line
¶ And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity,
And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As Jehovah liveth, who hath redeemed my soul out of all adversity,
And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity,
And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, As the LORD liveth, who hath redeemed my soul out of all adversity,
Then Dauid answered Rechab and Baanah his brother, the sonnes of Rimmon the Beerothite, and saide vnto them, As the Lord liueth, who hath deliuered my soule out of al aduersity,
Strictly literal
Then David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, [As] Jehovah liveth, who has redeemed my soul out of all distress,
And David answereth Rechab and Baanah his brother, sons of Rimmon the Beerothite, and saith to them, 'Jehovah liveth, who hath redeemed my soul out of all adversity,
And David answers Rechab and his brother Baanah, sons of Rimmon the Beerothite, and says to them, “YHWH lives, who has redeemed my soul out of all adversity,
But David answered Rechab and Ba'anah his brother, the sons of Rimmon the Beerothite, and said unto them, As the Lord liveth, who hath redeemed my soul out of all adversity,
David answered Recab and Baanah his brother, the sons of Rimmon the Beerothite; he said to them, “As Yahweh lives, who delivered my life from every trouble,
From the Latin
But David answered Rechab, and Baana his brother, the sons of Remmon the Berothite, and said to them: As the Lord liveth, who hath delivered my soul out of all distress,
Simplified
But David answered Rechab and his brother Baanah, sons of Rimmon from Beeroth, “As the Lord lives, who has saved me from all my troubles,
And David made answer to Rechab and his brother Baanah, the sons of Rimmon the Beerothite, and said to them, By the living Lord, who has kept me safe from all my trouble,
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 presents a complete version of the verse. The Septuagint matches 17 out of 20 words with a different word order, while the Dead Sea Scrolls fragment contains partial matches and some restored words, indicating a close relationship with the Masoretic Text.
וַיַּ֨עַן דָּוִ֜ד אֶת־ רֵכָ֣ב׀ וְאֶת־ בַּעֲנָ֣ה אָחִ֗יו בְּנֵ֛י רִמּ֥וֹן הַבְּאֵֽרֹתִ֖י וַיֹּ֣אמֶר לָהֶ֑ם חַי־ יְהוָ֕ה אֲשֶׁר־ פָּדָ֥ה אֶת־ נַפְשִׁ֖י מִכָּל־ צָרָֽה׃
17 of the 20 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אחי׳ו בני [רמון] [הבארתי] [ויאמר] [ל׳הם] [חי] [יהוה] [אשר] [פדה] [את] [נפש׳י] מכול צרה
14 words of the verse are on this fragment — 2 partly restored, 10 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 4:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
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…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
רֵכָב (Rekab) means "rider" and refers to a name associated with several individuals in the Old Testament, including a notable figure during the United Monarchy and the Divided Monarchy. The entries highlight Rechab's connections to Jehonadab and Malchijah, as well as the Rechabites, his descendants. The lexicons do not provide significant disagreement.
רֵכָב n.pr.m. (band of riders ?)
base
H7394 רֵכָב
7394 Rekab ray-kawb'
from 7392; rider; Rekab, the name of two Arabs and of two
Israelites:--Rechab.
see HEBREW for 07392
רֵכָב (re.khav) — Rechab.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
son of: Rimmon (H7417B);
brother of: Baanah (H1196)
§ Rechab = "rider"
1) father of Jehonadab in the time of king Jehu of the northern kingdom of Israel
2) father of Malchijah, a leader of the district of Beth Haccerem and repairer of the wall of Jerusalem in the time of Nehemiah
3) one of the 2 captains whom Ishbosheth took into his service and who conspired to murder him
Rechabites, of Rechab "rider"
adj pr
4) descendants of Rechab
רֵכָב (re.khav) — Rechab.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.10.15;
son of: Hammath (H2575B);
father of: Jonadab (H3082)
Also named: re.kha.vi (רֵכָבִי "Rechabite" H7397A)
§ Rechab = "rider"
1) father of Jehonadab in the time of king Jehu of the northern kingdom of Israel
N-proper — Noun proper masculineHNpm
Rechab
Horseman, or chariot. (1.) One of Ishbosheth’s “captains of bands” or leaders of predatory troops (2 Sam. 4:2).
(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
(rider). One of the two "captains of bands" whom Ish-bosheth took into his service, and who conspired to murder him. (2 Samuel 4:2) (B.C. 1046.) The father of Malchiah, ruler of part of Beth-haccerem. (Nehemiah 3:14) (B.C. before 446.) The father or ancestor of Jehonadab. (2 Kings 10:15,33; 1 Chronicles 2:65; Jeremiah 35:6-19) (B.C.before 882.) It was from this Rechab that the tribe of the Rechabites derived their name. In (1 Chronicles 2:55) the house of Rechab is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites…
square; chariot with team of four horses
1. Son of Rimmon
Murders Ish-bosheth, son of Saul; put to death by David 2Sa 4:5-12
2. Father of Jehonadab 2Ki 10:15,23; 1Ch 2:55; Jer 35:6,8,16,19
Ancestor of the Rechabites Jer 35
3. Father of Malchiah Ne 3:14
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בַּעֲנָה (Ba`anah) refers to a name associated with several individuals in the Old Testament, primarily a Benjamite involved in the murder of Ish-bosheth, as well as a Netophathite and a leader among returning exiles. The name is derived from a root meaning 'in affliction.' The entries consistently highlight his connections to significant events during the United Monarchy and the return from exile.
בַּעֲנָה n.pr.m. (?id. [b.ci.az])
a Benjamite, one of the murderers of Ishbosheth
father of one of David’s heroes
head of family of returning exiles
a chief of the people
base
H1196 בַּעֲנָה
1196 Ba`anah bah-an-aw'
from a derivative of 6031 with prepositional prefix; in
affliction:--Baanah, the name of four Israelites:--Baanah.
see HEBREW for 06031
בַּעֲנָה (ba.a.nah) — Baanah.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
son of: Rimmon (H7417B);
brother of: Rechab (H7394)
§ Baana or Baanah = "in affliction"
1) a Benjamite, son Rimmon, who with his brother Rechab murdered Ish-bosheth. For this, killed by David, mutilated bodies hung up over the pool at Hebron
2) a Netophathite, father of Heleb or Heled, one of David's mighty warriors
3) the head of a family of exiles returning with Zerubbabel
4) a chief of the people
בַּעֲנָה (ba.a.nah) — Baanah.
A man living at the time of United Monarchy, first mentioned at 2Sa.23.29;
father of: Heleb (H2460)
§ Baana or Baanah = "in affliction"
1) a Benjamite, son Rimmon, who with his brother Rechab murdered Ish-bosheth. For this, killed by David, mutilated bodies hung up over the pool at Hebron
N-proper — Noun proper masculineHNpm
Baanah
Son of affliction. (1.) One of the two sons of Rimmon the Beerothite, a captain in Saul’s army. He and his brother Rechab assassinated Ishbosheth (2 Sam. 4:2), and were on this account slain by David, and their mutilated bodies suspended over the pool at Hebron (5, 6, 12).
(2.) The father of Heled, who was one of David’s thirty heroes (2 Sam. 23:29; 1 Chr. 11:30).
Son of Rimmon, a Benjamite, who with his brother Rechab murdered Ishbosheth For this they were killed by David; and their mutilated bodies hung up over the pool at Hebron. (2 Samuel 4:2,5,6,9) (B.C. 1046.) A Netophathite, father of Heleb or Heled, one of David’s mighty men. (2 Samuel 23:29; 1 Chronicles 11:30) (B.C. before 1066.) Accurately Baana, son of Hushai, Solomon’s commissariat officer in Asher. (1 Kings 4:16) (B.C. 1012.) Aman who accompanied Zerubbabel on his return from the captivity. (Ezra 2:2; Nehemiah 7:7) Possibly the same person is intended in (
in the answer; in affliction
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רִמּוֹן (rimmon) means "pomegranate" and refers to a Syrian deity associated with wind, rain, and storms. It is also the name of a man from Benjamin, the father of Rechab and Baanah, and of several geographical locations in Palestine, including a cliff in Judah and a Levitical city in Zebulun.
רִמּוֹן n.pr.dei, in Aram.
base
רִמּוֹן n.pr.m. in Benj.
base
רִמּוֹן n.pr.loc.
cliff of R.
in S. Judah
in Zebulun
base
H7417a רִמּוֹן n. pr. dei, in Aram. H7417b רִמּוֹן in Benj. H7417c רִמּוֹן . cliff of R.
. in S. Judah
. in Zebulun
7417 Rimmown rim-mone'
or (shorter) Rimmon {rim-mone'}; or Rimmownow (1 Chronicles
6:62 (77)) {rim-mo-no'}; the same as 7416; Rimmon, the name of
a Syrian deity, also of five places in Palestine:--Remmon,
Rimmon. The addition "-methoar" (Josh. 19:13) is ham-mthonar
{ham-meth-o-awr'}; passive participle of 8388 with the
article; the (one) marked off, i.e. which pertains; mistaken
for part of the name.
see HEBREW for 077
see HEBREW for 07416
see HEBREW for 08388
רִמּוֹן (rim.mon) — Rimmon.
§ Rimmon = "pomegranate"
n pr dei
the deity of wind, rain, and storm, worshipped by the Syrians of Damascus
רִמּוֹן (rim.mon) — Rimmon.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
father of: Baanah (H1196), Rechab (H7394)
§ Rimmon = "pomegranate"
a Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ishbosheth
רִמּוֹן (rim.mon) — (Rock of) Rimmon.
§ Rimmon = "pomegranate"
the Rock; a cliff or inaccessible natural fastness in which the 600 Benjamites who escaped the slaughter of Gibeah took refuge
רִמּוֹן (rim.mon) — Rimmon.
Rimmon = "pomegranate"
a town in the southern portion of Judah allotted to Simeon
Another name of a.yin (עַ֫יִן "Ain" H5871G)
רִמּוֹן, רִמּוֹנוֹ (rim.mon) — Rimmon.
Rimmon = "pomegranate"
N-proper — Noun proper masculineHNpm
Rimmon
Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the “uttermost cities” of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place…
a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.
exalted; pomegranate
בְאֵרֹתִי (Be'erothiy) refers to a Beerothite, an inhabitant of Beeroth, a location in Benjamin. This term is derived from בְּאֵרוֹת (Beeroth), which means 'wells.' The entries consistently identify this word as a gentilic adjective related to the people of Beeroth.
בְאֵרֹתִי adj.gent. always c. art.
base
H886 בְאֵרֹתִי
886 B'erothiy be-ay-ro-thee'
patrial from 881; a Beerothite or inhabitant of
Beeroth:--Beerothite.
see HEBREW for 0881
בְּאֵרֹתִי (be.e.ro.ti) — Beerothite.
Group of be.e.rot (בְּאֵרוֹת "Beeroth" H0881)
§ Beerothite = "wells"
an inhabitant of Beeroth (in Benjamin)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1