Judges 11:28 — Word Study
WLCוְלֹ֣א שָׁמַ֔ע מֶ֖לֶךְ בְּנֵ֣י עַמּ֑וֹן אֶל־ דִּבְרֵ֣י יִפְתָּ֔ח אֲשֶׁ֥ר שָׁלַ֖ח אֵלָֽיו׃ פ
BSABut the kingmelek [ruler, monarch] of the Ammonitesbên [sons of Ammon, a nation] paid nolôʼ heedshâmaʻ■ [did not listen, refused to hear] toʼêl the messagedâbâr [words, chronicles] JephthahYiphtâch [a judge of Israel, a leader] sentshâlach■ [dispatched, directed] himʼêl [towards him, in his direction]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֣א | and not | Conjunction, particle |
| שָׁמַ֔ע | he listened | Verb, Qal, perfect third person masculine singular |
| מֶ֖לֶךְ | [the] king of | Noun common, masculine singular construct |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| עַמּ֑וֹן | Ammon | Noun proper masculine |
| אֶל־ | to | Preposition |
| דִּבְרֵ֣י | [the] words of | Noun common, masculine plural construct |
| יִפְתָּ֔ח | Jephthah | Noun proper masculine |
| אֲשֶׁ֥ר | which | Particle |
| שָׁלַ֖ח | he sent | Verb, Qal, perfect third person masculine singular |
| אֵלָֽיו׃ פ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the king of the Ammonites paid no heed to the message Jephthah sent him. |
| KJV | Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. |
| ASV | Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. |
| YLT | And the king of the Bene-Ammon hath not hearkened unto the words of Jephthah which he sent unto him, |
| WEB | However, the king of the children of Ammon didn’t listen to the words of Jephthah which he sent him. |
| BBE | The king of the children of Ammon, however, did not give ear to the words which Jephthah sent to him. |
Where they part company is שָׁמַע — see How Translations Differ.
The main clause introduces the subject and action, while the subordinate phrases provide context about the message and its sender.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשָׁמַע
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 — Judges 11:28
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 — Conflict Between Jephthah and the Ammonitesgenerated
Judges 11:28 describes how Jephthah, a judge of Israel, sent a message to the king of the Ammonites, reminding him of the injustice of war. The Ammonite king, however, did not heed Jephthah's words, which sets the stage for the ensuing conflict. This situation highlights the tension between Israel and its neighbors, as seen in other passages throughout the book of Judges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 14:11 | But Amaziah would not listen, and Jehoash king of Israel advanced. He and King Amaziah of Judah faced each other at Beth-shemesh in Judah. |
| 2 | Proverbs 16:18 | Pride goes before destruction, and a haughty spirit before a fall. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שָׁמַע, sha.Ma'generated
The Hebrew word שָׁמַע (shaMa') means 'to hear' and encompasses listening, obeying, and understanding. This word is often used in contexts where attention is required, such as when God commands the Israelites to listen to His voice.
In this verse, the verb is in the perfect tense, indicating a completed action — the king did not listen. This refusal to hear Jephthah's message signifies a rejection of communication and understanding between the two parties.
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 of the sentence is שָׁמַע, he listened, which is negated by the preceding word וְלֹ֣א, and not. The structure indicates that the king's refusal to listen is the focal point of the action.
The sentence is built around a noun phrase subject, מֶ֖לֶךְ בְּנֵ֣י עַמּ֑וֹן, the king of the Ammonites, followed by a prepositional phrase describing the message sent by Jephthah.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַע with ἤκουσεν, which means 'he heard.' This choice reflects a more passive interpretation of the king's response, suggesting he may have heard the message but chose not to act on it.
The use of the Greek term indicates a focus on the act of hearing itself, rather than the refusal implied in the Hebrew.
In plain words — the whole versegenerated
Judges 11:28 tells us that the king of the Ammonites did not listen to the message that Jephthah sent him. This refusal to hear the words of Jephthah leads to further conflict between the Israelites and the Ammonites.
Frequently Asked Questionsgenerated
It indicates a refusal to engage in dialogue or consider the perspective of Jephthah, which escalates the conflict.
Jephthah was a judge of Israel known for his military leadership and tragic vow, as recorded in the book of Judges.
The refusal signifies a breakdown in communication and understanding, which often leads to conflict in the narrative of the Israelites.
This interaction teaches the importance of listening and engaging in dialogue, especially in situations of conflict.
Reflection Questionsgenerated
- How do I respond when I receive messages or advice that I do not want to hear?
- What are some ways I can practice active listening in my relationships?
- Why is it important to communicate effectively, especially in conflict situations?
- How can I apply the lessons from Jephthah's situation to my own life?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Judges 11:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHowbeit, the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Read John Gill on Judges 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHowbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. Howbelt the kings of ... Ammon hearkened not unto the words of Jephthah.
Read Robert Jamieson on Judges 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 11:28 Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.Ver. 28. Hearkened not to the words of Jephthah.] For his ears were stopped with pertinacity, pride, and covetousness. God also hath a controversy against him, and a purpose to destroy him.
Read John Trapp on Judges 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Hearkened not.—We are not told of any counter-arguments. Probably the king of Ammon cared only for the argument of the sword— “The good old rule Contented him, the simple plan That they should get who have the power, And they should keep who can.”
Read Charles John Ellicott on Judges 11 →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 the king of the Ammonites paid no heed to the message Jephthah sent him.
However, the king of the children of Ammon didn’t listen to the words of Jephthah which he sent him.
But the king of the Ammonites paid no heed to the message Jephthah sent him.
But the Ammonite king disregarded the message sent by Jephthah.
Tyndale line
Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Howbeit the king of the children Ammon hearkened not unto the words of Jephthah which he sent him.
But, the king of the children of Ammon hearkened not to the words of Jephthah which he sent him.
Howbeit the King of the children of Ammon hearkened not vnto the wordes of Iphtah, which he had sent him.
Strictly literal
But the king of the children of Ammon hearkened not to the words of Jephthah that he had sent him.
And the king of the Bene-Ammon hath not hearkened unto the words of Jephthah which he sent unto him,
And the king of the sons of Ammon has not listened to the words of Jephthah which he sent to him,
Nevertheless the king of the children of 'Ammon hearkened not unto the words of Yiphthach which he had sent to him.
But the king of the people of Ammon rejected the warning Jephthah sent him.
From the Latin
And the king of the children of Ammon would not hearken to the words of Jephte, which he sent him by the messengers.
Simplified
But the king of Ammon didn't pay any attention to what Jephthah had to say.
The king of the children of Ammon, however, did not give ear to the words which Jephthah sent to him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all 11 words matching in the Hebrew and Greek texts. This consistency shows a shared understanding of the events described.
וְלֹ֣א שָׁמַ֔ע מֶ֖לֶךְ בְּנֵ֣י עַמּ֑וֹן אֶל־ דִּבְרֵ֣י יִפְתָּ֔ח אֲשֶׁ֥ר שָׁלַ֖ח אֵלָֽיו׃ פ
11 of the 11 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 Judges 11:28
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
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…
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
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…
עַמּוֹן (Ammon) refers to a people descended from Lot, specifically through his son Ben-ammi. The term is associated with the Ammonites and their territory in Transjordan. It is derived from a root meaning 'tribal' or 'inbred.' The entries consistently identify Ammon as both a person and a group.
עַמּוֹן 106 n.pr.gent. Ammon
base
H5983 עַמּוֹן Ammon
5983 `Ammown am-mone'
from 5971; tribal, i.e. inbred; Ammon, a son of Lot; also his
posterity and their country:--Ammon, Ammonites.
see HEBREW for 05971
עַמּוֹן (am.mon) — Ammon.
§ Ammon = "tribal"
a people dwelling in Transjordan descended from Lot through Ben-ammi
HNpm — Noun proper masculineHNpm
Ammon
Another form of the name Ben-ammi, the son of Lot (Gen. 19:38). This name is also used for his posterity (Ps. 83:7).
(sons of renown, mountaineers), Am’monites, Children of Ammon, A people descended from Ben-ammi, the son of Lot by his younger daughter. (Genesis 19:38) comp Psal 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi’s half-brother), and sometimes under the same name. Comp. (Judges 10:6; 2 Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (2:20) they are said to have dwelt in their place, Jabbok being their border. (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely…
a people; the son of my people
→ See BEN-AMMI
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)
Prep — PrepositionHR
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִפְתָּח (Yiphtach) means 'he will open' and refers to both a biblical figure and a location in Judah. Jephthah is noted as a judge of Israel who defeated the Ammonites, with a tragic vow involving his daughter. The word is derived from the root meaning to open, and its usage spans both personal and geographical references.
base
H3316 יִפְתָּח
3316 Yiphtach yif-tawkh'
from 6605; he will open; Jiphtach, an Israelite; also a place
in Palestine:--Jephthah, Jiphtah.
see HEBREW for 06605
יִפְתָּח (yiph.tach) — Iphtah.
§ Jephthah or Jiphtah = "he opens"
a city in Judah
יִפְתָּח (yiph.tach) — Jephthah.
A Judge living before Israel's Monarchy, first mentioned at Jdg.11.1;
son of: Gilead (H1568I)
Also named: Iephthae (Ἰεφθάε "Jephthah" G2422)
§ Jephthah or Jiphtah = "he opens"
1) a son of Gilead and a concubine and the judge who defeated the Ammonites; after the victory because of a vow taken before the battle he sacrificed his daughter as a burnt offering
2) a city in Judah
N-proper — Noun proper masculineHNpm
jef'-tha (yiphtach, "opened," or "opener," probably signifying "Yahweh will open"; Iephthae; used as the name of a place, as in Jos 15:43; 19:14; of a man, Jud 10:6-12:7): Ninth judge of the Israelites. His antecedents are obscure. Assuming Gilead to be the actual name of his father, his mother was a harlot. He was driven from home on account of his illegitimacy, and went to the land of Tobit in Eastern Syria (Jud 11:2,3). Here he and his followers lived the life of freebooters.
The Israelites beyond the Jordan being in danger of an invasion by the Ammonites, Jephthah was invited by the elders of Gilead to be their leader (Jud 11:5,6). Remembering how they had expelled him…
Jephthah
Whom God sets free, or the breaker through, a “mighty man of valour” who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as “a wild, daring, Gilead mountaineer, a sort of warrior Elijah.” After forty-five years of comparative quiet Israel again apostatized, and in “process of time the children of Ammon made war against Israel” (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father’s inheritance (2), and the people made him their head and captain. The “elders of Gilead” in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in…
(whom God sets free), A judge about B.C. 1143-1137. His history is contained in (Judges 11:1; Judges 12:8) He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his father’s inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. (2 Samuel 10:6) (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia. --ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he…
The son of Gilead, was a judge of Israel, and successor to Jair. His history is told in Jud 11:1-12:15. A most affecting incident in it is his devoting his daughter to God as a sacrifice, in consequence of a rash vow.
The arguments on the question whether Jephthah’s daughter was actually sacrificed or not, cannot here be cited. The natural repugnance we feel to such a vow and its fulfillment has led many interpreters to adopt the less obvious theory that she was only condemned to live and die unmarried. There is no intimation in Scripture that God approved of his vow, whatever it was. Paul numbers Jephthah among the saints of the Old Testament distinguished for their faith, Heb 11:32.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms