2 Samuel 9:4 — Word Study
WLCוַיֹּֽאמֶר־ ל֥וֹ הַמֶּ֖לֶךְ אֵיפֹ֣ה ה֑וּא וַיֹּ֤אמֶר צִיבָא֙ אֶל־ הַמֶּ֔לֶךְ הִנֵּה־ ה֗וּא בֵּ֛ית מָכִ֥יר בֶּן־ עַמִּיאֵ֖ל בְּל֥וֹ דְבָֽר׃
BSAWhereʼêyphôh [in what place or location] is hehûwʼ repliedʼâmar▸ the kingmelek [the ruler, monarch] And ZibaTsîybâʼ [the servant, attendant] saidʼâmar▸ Indeedhinnêh [behold, truly] he [is]hûwʼ in Lo-debarLôʼ Dᵉbar [not a pasture, a town in Manasseh] at the housebayith [dwelling place, residence] of MachirMâkîyr [a leader] sonbên [descendant, offspring] of AmmielʻAmmîyʼêl [my kinsman is God]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּֽאמֶר־ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| ל֥וֹ | to him | Preposition, suffix |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| אֵיפֹ֣ה | where? | Particle |
| ה֑וּא | [is] he | Pronoun |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| צִיבָא֙ | Ziba | Noun proper masculine |
| אֶל־ | to | Preposition |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| הִנֵּה־ | here! | Particle |
| ה֗וּא | he | Pronoun |
| בֵּ֛ית | [is] [the] house of | Noun common, masculine singular construct |
| מָכִ֥יר | Makir | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| עַמִּיאֵ֖ל | Ammiel | Noun proper masculine |
| בְּל֥וֹ | in Lo | Preposition, noun proper |
| דְבָֽר׃ | Debar | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Where is he?” replied the king. And Ziba said, “Indeed, he is in Lo-debar at the house of Machir son of Ammiel.” |
| KJV | And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lo-debar. |
| ASV | And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir the son of Ammiel, in Lo-debar. |
| YLT | And the king saith to him, 'Where [is] he?' and Ziba saith unto the king, 'Lo, he [is] in the house of Machir, son of Ammiel, in Lo-Debar.' |
| WEB | The king said to him, “Where is he?” Ziba said to the king, “Behold, he is in the house of Machir the son of Ammiel, in Lo Debar.” |
| BBE | And the king said to him, Where is he? And Ziba said to the king, He is in the house of Machir, the son of Ammiel, in Lo-debar. |
Where they part company is in the rendering of specific names and locations, but overall agreement is observed.
The sentence consists of a main clause followed by two direct speech clauses, illustrating a conversational exchange.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 9:4
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 Seeks Mephiboshethgenerated
2 Samuel 9:4 occurs in a passage where King David seeks to show kindness to any remaining members of Saul's family. After learning from Ziba about Jonathan's son, Mephibosheth, who is disabled, David's inquiry leads to the revelation of Mephibosheth's location in Lo-debar, a town that signifies a place of desolation. This context highlights David's desire to extend grace and kindness, reflecting his covenant with Jonathan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 17:27–29 | When David came to Mahanaim, he was met by Shobi son of Nahash from Rabbah of the Ammonites, Machir son of Ammiel from Lo-debar, and Barzillai the Gileadite from Rogelim. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — מָכִ֥יר, Ma.Khirgenerated
The name מָכִיר (Ma.Khir) refers to a significant figure in the Old Testament, specifically the son of Ammiel. His name means 'sold' and indicates a connection to leadership within the Israelite community. The parsing as a noun proper masculine shows that he is a specific individual rather than a common noun.
Machir's mention in this verse emphasizes his role as a host for Mephibosheth, indicating a familial connection and support during a time of need. His association with the house of Ammiel further ties him to the lineage of Saul, illustrating the intertwining of family and political relationships in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיֹּֽאמֶר־ (vai.yo.mer-), and he said, governs the entire sentence, with two clauses following: the first is a question posed by the king, and the second is Ziba's response. The structure reflects a dialogue format, typical in narrative prose, where the king's inquiry is met with a direct answer.
The sentence begins with a question, emphasizing the king's active role in seeking information. The use of direct speech enhances the immediacy of the interaction, making it clear who is speaking and what is being conveyed.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מָכִ֥יר is rendered as μαξιρ, which maintains the identification of the individual while reflecting the Greek linguistic structure. This choice indicates a direct translation of names, preserving their significance across languages.
The translation choices in the Septuagint demonstrate an effort to retain the original meanings while adapting to Greek grammatical conventions, ensuring that the narrative remains accessible to Greek-speaking audiences.
In plain words — the whole versegenerated
2 Samuel 9:4 shows King David asking where Mephibosheth is, and Ziba answers that he is in a place called Lo-debar, at the house of Machir, who is the son of Ammiel. This interaction highlights David's intention to care for Jonathan's son and the connections between the characters.
Frequently Asked Questionsgenerated
Lo-debar is known as a place of desolation, which symbolizes the neglect and obscurity that Mephibosheth experienced after Saul's death.
Ziba is a servant of Saul's household who provides information to King David about Mephibosheth.
David seeks to show kindness to Mephibosheth because of his covenant with Jonathan, Mephibosheth's father.
Ammiel means 'my kinsman is God', reflecting a connection to divine support and family ties.
Reflection Questionsgenerated
- How does the location of Lo-debar reflect the circumstances of Mephibosheth's life?
- What does Ziba's role in this passage teach us about loyalty and service?
- In what ways does David's inquiry demonstrate his character and leadership?
- How do family connections play a role in the narrative of David and Mephibosheth?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Samuel 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said unto him, where is he?.... In what part of the land, city, or town, does he dwell?
Read John Gill on 2 Samuel 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn a place beyond Jordan, , where his friends thought he might be kept out of David’ s sight.
Read Matthew Poole on 2 Samuel 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 9:4 And the king said unto him, Where [is] he? And Ziba said unto the king, Behold, he [is] in the house of Machir, the son of Ammiel, in Lodebar. Ver. 4. Behold, he is in the house of Machir … in Lodebar.] Which was a place beyond Jordan. Here, in a remote part of the country, Mephibosheth secreted and secured himself; little thinking of any court preferment, which yet God was now providing for him: his motto might be, “ Crede mihi bene qui latuit, bene vixit ”
Read John Trapp on 2 Samuel 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Lo-debar.] Supposed to have been situated beyond Jordan; but there is nothing certain known concerning it.
Read AdamClarke on 2 Samuel 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleDavid reaped the fruit of his kindness to Mephibosheth, for, when he fled from Absalom, Machir, the son of Ammiel, was one of those who were most liberal in providing him and his army with necessaries (marginal reference).
Read Albert Barnes on 2 Samuel 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Machir — Josephus calls him “the principal man of Gilead.” He also showed kindness to David when he fled from Absalom. 2 Samuel 17:27.
Read Daniel Denison Whedon on 2 Samuel 9 →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
“Where is he?” replied the king. And Ziba said, “Indeed, he is in Lo-debar at the house of Machir son of Ammiel.”
The king said to him, “Where is he?” Ziba said to the king, “Behold, he is in the house of Machir the son of Ammiel, in Lo Debar.”
“Where is he?” replied the king. And Ziba said, “Indeed, he is in Lo-debar at the house of Machir son of Ammiel.”
The king asked him, “Where is he?” Ziba told the king, “He is at the house of Makir son of Ammiel in Lo Debar.
Tyndale line
And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lo-debar.
And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir the son of Ammiel, in Lo-debar.
And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir the son of Ammiel, in Lo-debar.
And the king said to him, Where is he? And Ziba said to the king, Behold, he is in the house of Machir, the son of Ammiel, in Lo-debar.
Then the King said vnto him, Where is he? And Ziba said vnto the King, Behold, he is in the house of Machir ye sonne of Ammiel of Lo-debar.
Strictly literal
And the king said to him, Where is he? And Ziba said to the king, Behold, he is in the house of Machir the son of Ammiel, in Lodebar.
And the king saith to him, 'Where [is] he?' and Ziba saith unto the king, 'Lo, he [is] in the house of Machir, son of Ammiel, in Lo-Debar.'
And the king says to him, “Where [is] he?” And Ziba says to the king, “Behold, he [is] in the house of Machir, son of Ammiel, in Behold-Debar.”
And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of 'Ammiel, in Lo-debar.
The king said to him, “Where is he?” Ziba replied to the king, “Look, he is in the house of Machir son of Ammiel in Lo Debar.”
From the Latin
Where is he? said he. And Siba said to the king: Behold he is in the house of Machir the son of Ammiel in Lodabar.
Simplified
“Where is he?” asked the king. “He's in the town of Lo-debar, living in the home of Machir, son of Ammiel,” Ziba replied.
And the king said to him, Where is he? And Ziba said to the king, He is in the house of Machir, the son of Ammiel, in Lo-debar.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 14 of the 17 words matched. The differences in word order and articles reflect the linguistic variations between Hebrew and Greek but do not alter the fundamental meaning of the passage.
וַיֹּֽאמֶר־ ל֥וֹ הַמֶּ֖לֶךְ אֵיפֹ֣ה ה֑וּא וַיֹּ֤אמֶר צִיבָא֙ אֶל־ הַמֶּ֔לֶךְ הִנֵּה־ ה֗וּא בֵּ֛ית מָכִ֥יר בֶּן־ עַמִּיאֵ֖ל בְּל֥וֹ דְבָֽר׃
14 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 9:4
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אֵיפֹה ('eyphoh) is an adverb meaning 'where?' and 'of what kind?'. It is derived from two roots, one related to place and the other to time or means. The word is used in contexts asking about location or manner.
אֵיפֹה adv.
where?
of what kind?
base
H375 אֵיפֹה . where?
. of what kind?
375 'eyphoh ay-fo'
from 335 and 6311; what place?; also (of time) when?; or (of
means) how?; --what manner, where.
see HEBREW for 0335
see HEBREW for 06311
אֵיפֹה (e.phoh) — where?.
1) where?
2) what kind?
Part — ParticleHTi
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
צִיבָא (Tsiyba') refers to Ziba, a servant of Saul's household mentioned in 2 Samuel 9:2. The name is linked to the concept of a 'station' or 'statue.' The entries consistently identify Ziba as an Israelite associated with the United Monarchy.
צִיבָא and צִבָא 16 n.pr.m. servant of Saul’s house
base
H6717 צִיבָא, צִבָא
6717 Tsiyba' tsee-baw'
from the same as 6678; station; Tsiba, an Israelite:--Ziba.
see HEBREW for 06678
צִיבָא (tsi.va) — Ziba.
A man living at the time of United Monarchy, first mentioned at 2Sa.9.2
§ Ziba = "statue"
a servant of Saul whom David made steward of Jonathan's son Mephibosheth
N-proper — Noun proper masculineHNpm
zi'-ba (tsibha', tsibha' (2Sa 16:4 a), meaning unknown; Seiba): A former servant or probably dependent of Saul's house (2Sa 9:1), who was brought to David when the king inquired if there was not a member of Saul's family that he could show kindness to (compare David's oath to Jonathan in 1Sa 20:14 ff). Ziba tells David of Mephibosheth (Meribbaal), Jonathan's son, who is thereupon taken to the king from Lodebar, East of the Jordan, and given Saul's estate. Ziba is also bidden to till the land and bring in its produce, and "it shall be food for thy master's son," according to Massoretic Text in 2Sa 9:10 b; but the Septuagint and Lucian have a better reading, "thy master's…
Ziba
Post; statue, “a servant of the house of Saul” (2 Sam. 9:2), who informed David that Mephibosheth, a son of Jonathan, was alive. He afterwards dealt treacherously toward Mephibosheth, whom he slanderously misrepresented to David.
(statue), a servant of Saul whom David made steward of Saul’s son Mephibosheth. (2 Samuel 9:2-18; 16:1-4; 19:17,29) [MEPHIBOSHETH] (B.C. 1023.)
A rich steward of Saul, whom David charged with similar duties towards Mephibosheth, son of Jonathan, 2Sa 9:2-10. By a false representation David was induced to transfer to Ziba the lands he had given to Mephibosheth, but afterwards divided them between the two, being convinced that he had acted hastily, and unable to decide with certainty for either, 2Sa 16:1-4; 19:24-30.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word 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)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מָכִיר (Makiyr) refers to a notable figure in the Old Testament, specifically the eldest son of Manasseh and a son of Ammiel. The name is linked to the concept of being a salesman or 'sold.' He is mentioned in Genesis 50:23 and 2 Samuel 9:4, highlighting his lineage and significance in the tribes of Israel.
מָכִיר n.pr.m.
eldest son of Manasseh
son of Ammiel
base
H4353 מָכִיר . eldest son of Manasseh
. son of Ammiel
4353 Makiyr maw-keer'
from 4376; salesman; Makir, an Israelite:--Machir.
see HEBREW for 04376
מָכִיר (ma.khir) — Machir.
A man of the tribe of Manasseh living at the time of Egypt and Wilderness, first mentioned at Gen.50.23;
son of: Manasseh (H4519) and Aramitess (H0761);
brother of: Asriel (H0844H); married to Maacah (H4601M);
father of: Gilead (H1568H), daughter_of_Machir (H4353I), Peresh (H6570), Sheresh (H8329) and Hammolecheth (H4447); also called in NIV: Makir
Also named: ma.khi.ri (מָכִירִי "Machirite" H4354)
§ Machir = "sold"
1) eldest son of Manasseh by an Aramite or Syrian concubine and progenitor of a large family
2) son of Ammiel, a powerful chief of one of the Transjordanic tribes who rendered essential services to Saul and to David
מָכִיר (ma.khir) — Machir.
A man living at the time of United Monarchy, first mentioned at 2Sa.9.4;
son of: Ammiel (H5988H)
§ Machir = "sold"
N-proper — Noun proper masculineHNpm
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַמִּיאֵל (Ammiy'el) means 'my kinsman is God.' It is the name of several individuals in the Old Testament, including a spy from the tribe of Dan and the father of Bathsheba. The name is built from the roots for 'people' and 'God.' There is some variation in the accounts of Ammiel's lineage and roles, particularly regarding his connection to Bathsheba and his identity as a Levite.
עַמִּיאֵל n.pr.m. (my kinsman is God)
E. Jordan name
a Danite
David’s father-in-law
son of Obed Edom
base
H5988 עַמִּיאֵל
5988 `Ammiy'el am-mee-ale'
from 5971 and 410; people of God; Ammiel, the name of three
or four Israelites:--Ammiel.
see HEBREW for 05971
see HEBREW for 0410
עַמִּיאֵל (am.mi.el) — Ammiel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.12;
son of: Gemalli (H1582)
§ Ammiel = "my kinsman is God"
1) the spy from the tribe of Dan who perished in the plague for his evil report
2) father of Machir of Lo-debar
3) father of Bathsheba; also 'Eliam'
4) the 6th son of Obed-edom and doorkeeper of the temple
עַמִּיאֵל (am.mi.el) — Ammiel.
A man living at the time of United Monarchy, first mentioned at 2Sa.9.4;
father of: Machir (H4353H)
§ Ammiel = "my kinsman is God"
1) the spy from the tribe of Dan who perished in the plague for his evil report
2) father of Machir of Lo-debar
3) father of Bathsheba; also 'Eliam'
4) the 6th son of Obed-edom and doorkeeper of the temple
עַמִּיאֵל (am.mi.el) — Ammiel.
A man of the tribe of Levi living at the time of United Monarchy, only mentioned at 1Ch.26.5;
N-proper — Noun proper masculineHNpm
am'-i-el (`ammi'el, "my kinsman is God"; (Ameiel)): A name borne by four men in the Old Testament.
(1) One of the twelve spies sent into Canaan by Moses; son of Gemalli, of the tribe of Da (Nu 13:12).
(2) A Benjamite, the father of Machir, a friend of David, living at Lodebar in Gilead (2Sa 9:4,5; 17:27).
(3) Father of Bathshua (or Bathsheba), one of David's wives, who was mother of Solomon (1Ch 3:5). In the parallel passage, 2Sa 11:3, by transposition of the two parts of the name, he is called Eliam, meaning "my God is a kinsman."
Ammiel
People of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten who perished by the plague for their unfavourable report (Num. 14:37).
(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Sam. 9:4, 5; 17:27).
(3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.
(4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).
(people of God). The spy from the tribe of Dan. (Numbers 13:12) (B.C. 1490.) He perished by the plague for his evil report. Father of Machir of Lo-debar. (2 Samuel 9:4; 17:27) Father of Bath-sheba, (1 Chronicles 3:5) called ELIAM in (2 Samuel 11:3) The sixth son of Obed-edom, (1 Chronicles 26:5) and one of the doorkeepers of the temple. (B.C. 1014.)
the people of God
לֹא דְבָר, לוֹ דְבָר n.pr.loc. in Gilead, near, perh. east of, Mahanaim (q.v.)
base
H3810 לֹא דְבָר, לוֹ דְבָר, לֹא דְבַר, לוֹ דְבַר, לִדְבִר
3810 Lo' Dbar lo deb-ar'
or Low Dbar (2 Samuel 9:4,5) {lo deb-ar'}; or Lidbir (Joshua
13:26) {lid-beer'}; (probably rather Lodbar {lo-deb-ar'});
from 3808 and 1699; pastureless; Lo-Debar, a place in
Palestine:--Debir, Lo-debar.
see HEBREW for 05
see HEBREW for 03808
see HEBREW for 01699
לֹא דְבָר (lo de.var) — Lo-debar.
Lo-debar = "not a pasture"
a town in Manasseh in Gilead east of the Jordan
Also named: lid.vir (לִדְבִר "Debir" H1688B)
N-proper — Preposition · noun properHR/Npl
לֹא דְבָר, לוֹ דְבָר n.pr.loc. in Gilead, near, perh. east of, Mahanaim (q.v.)
base
H3810 לֹא דְבָר, לוֹ דְבָר, לֹא דְבַר, לוֹ דְבַר, לִדְבִר
3810 Lo' Dbar lo deb-ar'
or Low Dbar (2 Samuel 9:4,5) {lo deb-ar'}; or Lidbir (Joshua
13:26) {lid-beer'}; (probably rather Lodbar {lo-deb-ar'});
from 3808 and 1699; pastureless; Lo-Debar, a place in
Palestine:--Debir, Lo-debar.
see HEBREW for 05
see HEBREW for 03808
see HEBREW for 01699
לֹא דְבָר (lo de.var) — Lo-debar.
Lo-debar = "not a pasture"
a town in Manasseh in Gilead east of the Jordan
Also named: lid.vir (לִדְבִר "Debir" H1688B)
HNpl — Noun properHNpl
