1 Kings 11:1 — Word Study
WLCוְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה אָהַ֞ב נָשִׁ֧ים נָכְרִיּ֛וֹת רַבּ֖וֹת וְאֶת־ בַּת־ פַּרְעֹ֑ה מוֹאֲבִיּ֤וֹת עַמֳּנִיּוֹת֙ אֲדֹ֣מִיֹּ֔ת צֵדְנִיֹּ֖ת חִתִּיֹּֽת׃
BSAKingmelek Solomon, howeverShᵉlômôh [the peaceful ruler] lovedʼâhab■ [had affection for, was deeply attracted to] manyrab foreignnokrîy [strange, unfamiliar] womenʼishshâh along with the daughterbath [female child] of PharaohParʻôh [the king of Egypt] women of MoabMôwʼâbîy [Moabite women] AmmonʻAmmôwnîy [Ammonite women] EdomʼĔdômîy [Edomite women] and SidonTsîydônîy [Sidonian women] as well as Hittite womenChittîy [descendants of Heth]
| Greek | English | Parsing |
|---|---|---|
| וְהַמֶּ֣לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| שְׁלֹמֹ֗ה | Solomon | Noun proper masculine |
| אָהַ֞ב | he loved | Verb, Qal, perfect third person masculine singular |
| נָשִׁ֧ים | women | Noun common, masculine plural absolute |
| נָכְרִיּ֛וֹת | foreign | Adj |
| רַבּ֖וֹת | many | Adj |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| פַּרְעֹ֑ה | Pharaoh | Noun |
| מוֹאֲבִיּ֤וֹת | Moabite [women] | Noun gentilic, feminine plural absolute |
| עַמֳּנִיּוֹת֙ | Ammonite [women] | Noun gentilic, feminine plural absolute |
| אֲדֹ֣מִיֹּ֔ת | Edomite [women] | Noun gentilic, feminine plural absolute |
| צֵדְנִיֹּ֖ת | Sidonian [women] | Noun gentilic, feminine plural absolute |
| חִתִּיֹּֽת׃ | Hittite [women] | Noun gentilic, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. |
| KJV | But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; |
| ASV | Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; |
| YLT | And king Solomon hath loved many strange women, and the daughter of Pharaoh, females of Moab, Ammon, Edom, Zidon, [and] of the Hittites, |
| WEB | Now King Solomon loved many foreign women, together with the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites, |
| BBE | Now a number of strange women were loved by Solomon, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: |
Where they part company is נָכְרִיּ֛וֹת — see How Translations Differ.
The main clause introduces Solomon's love, with several noun phrases detailing the women involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָהֵב
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 — 1 Kings 11:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Dangers of Solomon's Choicesgenerated
1 Kings 11:1 describes how King Solomon, despite his wisdom, loved many foreign women. This verse sets the stage for the consequences of his choices, which are elaborated in the following verses, highlighting the dangers of intermarriage with those who worship other gods. Solomon's relationships with these women ultimately led him away from his faithfulness to the LORD, as noted in 1 Kings 11:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 11:8 | He did the same for all his foreign wives, who burned incense and sacrificed to their gods. |
| 2 | Genesis 6:2–5 | the sons of God saw that the daughters of men were beautiful, and they took as wives whomever they chose. |
| 3 | Deuteronomy 17:17 | He must not take many wives for himself, lest his heart go astray. He must not accumulate for himself large amounts of silver and gold. |
| 4 | Nehemiah 13:23–27 | In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab. |
| 5 | Proverbs 2:16 | It will rescue you from the forbidden woman, from the stranger with seductive words |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נָכְרִיּ֛וֹת, na.khe.ri.Yotgenerated
The Hebrew word נָכְרִי (*nokriy*) means 'foreign' or 'alien.' It describes something or someone that is unfamiliar or strange, often referring to people from other nations. In this context, it emphasizes the foreignness of the women Solomon loved, highlighting their different cultural and religious backgrounds.
This word is used to denote not just geographical difference but also the potential for spiritual danger, as these women belonged to nations that the Israelites were warned against intermarrying with. The parsing as an adjective indicates that it describes the noun 'women,' underscoring their status as outsiders to Israelite culture.
How Translations Differ — measured against the Berean Standard Biblegenerated
Where translations differ is in the rendering of נָכְרִיּ֛וֹת. The KJV and several others choose strange, which emphasizes the unfamiliarity of these women, while the BSB and others maintain the straightforward foreign.
Sentence Structuregenerated
The main verb of the verse is אָהַ֞ב, he loved, which governs the subject וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה and the object נָשִׁ֧ים נָכְרִיּ֛וֹת. The structure emphasizes Solomon's actions and the direct object of his affection.
The Hebrew word order places the king's name and title first, highlighting his identity before introducing the women he loved. This structure reflects the significance of Solomon's choices and their implications.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀλλοτρίας, which translates to 'strange' or 'alien.' This choice suggests an interpretation that emphasizes the separation and difference of these foreign women from the Israelite community.
The translation choice reflects the cultural and religious implications of Solomon's relationships, aligning with the warnings found in the Hebrew text about intermarriage with foreign nations.
In plain words — the whole versegenerated
1 Kings 11:1 tells us that King Solomon loved many foreign women, including the daughter of Pharaoh. These women came from various nations, such as Moab, Ammon, Edom, Sidon, and the Hittites. This verse introduces the theme of Solomon's relationships and their consequences, which are explored in the following verses.
Frequently Asked Questionsgenerated
Solomon's love for foreign women may have been influenced by political alliances, as marrying women from different nations was common among kings to secure peace and strengthen ties.
The consequences included turning his heart away from the LORD, as his foreign wives led him to worship other gods, which ultimately resulted in God's displeasure.
This verse reflects the warnings given to the Israelites about intermarriage with foreign nations, as it often led to spiritual compromise and idolatry.
We can learn the importance of being cautious in relationships, especially when they may lead us away from our faith and values.
Reflection Questionsgenerated
- What are some ways we can ensure our relationships align with our values and beliefs?
- How can we learn from Solomon's mistakes in our own lives?
- In what ways can we support others in making wise choices in their relationships?
- How does understanding the cultural context of this verse enhance our interpretation of it?
The early church on this verse — how the Fathers read it
Early church Fathers comment on Solomon's relationships, discussing the implications of his choices and their moral lessons.
In the previous chapters the Scripture related the marriage of Solomon with the daughter of Pharaoh and did not rebuke him because she was the one wife only who did not secretly practice the religion of her homeland and was no reason of…Early Church Fathers on 1 Kings 11 →
However, in [David’s] son Solomon libido was not a passing guest; it reigned as a king. Scripture does not pass this over in silence but blames him as a lover of women.Early Church Fathers on 1 Kings 11 →
[God] promised that something everlasting would spring from David’s seed. Then Solomon was born, and he became a man of such profound wisdom that everyone supposed God’s promise concerning David’s offspring had been fulfilled in him.Early Church Fathers on 1 Kings 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 11:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut King Solomon loved many strange women,.... His love was a lustful and not a lawful one, and of women who were not only of foreign countries, but not his lawful wives, and these many: together
Read John Gill on 1 Kings 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; But king Solomon loved many strange women , [
Read Robert Jamieson on 1 Kings 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 KINGS CHAPTER 11 Solomon’ s wives and concubines, which in his old age seduce him to idolatry, . God threateneth him, . His adversaries are, Hadad, who fleeth into Egypt, and is entertained there, ; Rezon, who reigned in Damascus, ; Jeroboam, to whom Ahijah foretelleth that he shall be king: Solomon seeketh his life, . His acts, reign, and death. Rehoboam succeedeth him, . He loved them inordinately and lustfully, and he sinned against God’ s known law, both in their number, , and in their quality.
Read Matthew Poole on 1 Kings 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 11:1 But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites;Ver. 1. But king Solomon loved many strange women.] Praeceps ruit in libidinem, as if he had been born pro l’ amore delle donne, - as Boccace saith of himself, - merely for love of fair ladies, to putrify and perish daily under a tabes of impure lusts, as Tiberius did at Caprea - though a good prince at first, as was also Alexander the Great, Nero, and some others. This was a bitterness beyond that of death. And surely it had been better for Solomon to have been buried alive, than thus to have miscarried in his old age, to the…
Read John Trapp on 1 Kings 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-8) The defection of Solomon is distinctly traced to his polygamy, contracting numerous marriages with “strange women.” Polygamy is also attributed to David (see 2 Samuel 3:2-5; 2 Samuel 15:16), marking perhaps the characteristic temperament of voluptuousness, which seduced him into his great sin; but it was carried out by Solomon on a scale corresponding to the magnificence of his kingdom, and probably had in his case the political object of alliance with neighbouring or tributary kings. We find it inherited by Rehoboam (2 Chronicles 11:18-21), and it probably became in different degrees the practice of succeeding kings. Hitherto, while polygamy, as everywhere in the East, had to some…
Read Charles John Ellicott on 1 Kings 11 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XI Solomon's attachment to strange women, and consequent idolatry, 1, 2. Number of his wives and concubines, 3. In his old age they turn away his heart from God, 4. He builds temples to idols, burns incense and sacrifices to them, 5-8. The Lord is angry with him, and threatens to deprive him of the kingdom, but will leave one tribe for David's sake, 9-13. The Lord stirs up Hadad, the Edomite, to be his enemy; the history of this man, 14-22. He stirs another adversary against him, Rezon the son of Eliadah. He and Hadad plague Israel, 23-25. Jeroboam also becomes his enemy, and the reason why, 26-28. Ahijah the prophet meets Jeroboam, and promises, in the name of the Lord, that God…
Read AdamClarke on 1 Kings 11 →CambridgeThe Cambridge Bible for Schools and CollegesChap. 1 Kings 11:1-8. Strange wives turn away Solomon’s heart (Not in Chronicles) 1. Solomon loved many strange women] Where polygamy was common there would be a great temptation to a powerful king to connect himself by marriage with all the nations about him. At the same time a large harem was an element in Oriental pomp. Most of these women were heathen, and their worship would be practised in the harem. In all the nations of antiquity women had special religious observances which they practised without the assistance of the priests. But Solomon built temples for foreign worship. It seems from 1 Kings 11:8 that these were for the women. If this were so they must have come, under…
Read Cambridge on 1 Kings 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIn noticing successively Solomon’s excessive accumulation of silver and gold 1 Kings 10:14-25, his multiplication of horses 1 Kings 10:26-29, and his multiplication of wives, the writer has in mind
Read Albert Barnes on 1 Kings 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
King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women.
Now King Solomon loved many foreign women, together with the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites,
King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women.
King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.
Tyndale line
But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites;
Now king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
But king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
Bvt King Salomon loued many outlandish women: both the daughter of Pharaoh, and the women of Moab, Ammon, Edom, Zidon and Heth,
Strictly literal
But king Solomon loved many foreign women, besides the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Zidonians, Hittites;
And king Solomon hath loved many strange women, and the daughter of Pharaoh, females of Moab, Ammon, Edom, Zidon, [and] of the Hittites,
And King Solomon has loved many strange women, and the daughter of Pharaoh, females of Moab, Ammon, Edom, Sidon, [and] of the Hittites,
But king Solomon loved many strange women, beside the daughter of Pharaoh, women of the Moabites, 'Ammonites, Edomites, Zidonians, and Hittites.
Now King Solomon loved many foreign women including the daughter of Pharaoh—women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites.
From the Latin
And king Solomon loved many strange women besides the daughter of Pharao, and women of Moab, and of Ammon, and of Edom, and of Sidon, and of the Hethites:
Simplified
King Solomon loved many foreign women. Besides Pharaoh's daughter, there were women from the Moabites, Ammonites, Edomites, Sidonians, and Hittites.
Now a number of strange women were loved by Solomon, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites:
Word by word, the decisions they made
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 aligns with the Septuagint in most of its wording, though the Septuagint's word order and articles differ. Both texts convey the same fundamental message about Solomon's love for foreign women.
וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה אָהַ֞ב נָשִׁ֧ים נָכְרִיּ֛וֹת רַבּ֖וֹת וְאֶת־ בַּת־ פַּרְעֹ֑ה מוֹאֲבִיּ֤וֹת עַמֳּנִיּוֹת֙ אֲדֹ֣מִיֹּ֔ת צֵדְנִיֹּ֖ת חִתִּיֹּֽת׃
11 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 1 Kings 11:1
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
N-proper — Noun proper masculineHNpm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fp — Noun common · masculine plural absoluteHNcmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafpa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
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
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
מוֹאָבִי (Mow'abiy) refers to a Moabite or Moabitess, indicating someone from Moab, a region east of the Dead Sea. The term is derived from the root word for Moab itself (מוֹאָב, H4124), and is used to describe both male and female descendants of Moab.
מוֹאָבִי, מוֹאֲבִיָּה adj.gent. Moabitish
base
H4125 מוֹאָבִי, מוֹאֲבִיָּה Moabitish
4125 Mow'abiy mo-aw-bee'
feminine Mownabiyah {mo-aw-bee-yaw'}; or Mowabiyth
{mo-aw-beeth'}; patronymical from 4124; a Moabite or
Moabitess, i.e. a descendant from Moab:--(woman) of Moab,
Moabite(-ish, -ss).
see HEBREW for 04124
מוֹאָבִי (mo.a.vi) — Moabite.
Someone from Moab, a Moabite = "from father: what father?"
1) a citizen of Moab
2) an inhabitant of the land of Moab
Another name of mo.av (מוֹאָב "Moab" H4124G)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
The Hebrew word אֲדֹמִי (*'Edomiy*) means 'Edomite,' referring to a person from Edom or their descendants. It is derived from the root word for Edom (אֱדוֹם), which indicates a connection to the land or people of Edom. The entries consistently define it as an adjective describing someone from Edom.
אֲדֹמִי adj.gent. Edomite
base
H130 אֲדֹמִי Edomite
130 'Edomiy ed-o-mee'
or (fully) aEdowmiy {ed-o-mee'}; patronymic from 123; an
Edomite, or descendants from (or inhabitants of)
Edom:--Edomite. See 726.
see HEBREW for 0123
see HEBREW for 0726
אֲדֹמִי (e.do.mi) — Edomite.
Someone from Edom, an Edomite
Group of e.dom (אֱדוֹם "Edom" H0123)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
צִידֹנִי (Tsiydoniy) refers to a Sidonian, an inhabitant of Sidon. It is derived from the root word for Sidon itself, צִידוֹן (Tsidon). The term is used in various contexts, including references to the Sidonians and, in earlier literature, to the Phoenicians.
צִידֹנִי adj.gent. of foregoing [r.bs.ai]; as subst. = Sidonians; in earlier lit. appar. = Phoenicians
base
H6722 צִידֹנִי as subst. = Sidonians
6722 Tsiydoniy tsee-do-nee'
patrial from 6721; a Tsidonian or inhabitant of
Tsidon:--Sidonian, of Sidon, Zidonian.
see HEBREW for 06721
צִידֹנִי (tsi.do.ni) — Sidonian.
Group of tsi.don (צִידוֹן "Sidon" H6721H)
§ Sidonians
an inhabitant of Sidon
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
חִתִּי (Chittiy) refers to a Hittite, a descendant of Heth, who is mentioned in the context of the Canaanite lineage in the Old Testament. The term denotes both an individual and the nation that inhabited regions of Anatolia and later parts of Lebanon. It is linked to the broader family of nations descended from Canaan, as noted in Genesis 10:15.
חִתִּי adj. et n.gent. Hittite(s)
base
H2850 חִתִּי Hittite(s)
2850 Chittiy khit-tee'
patronymically from 2845; a Chittite, or descendant of
Cheth:--Hittite, Hittities.
see HEBREW for 02845
חִתִּי (chit.ti) — Hittite.
Someone descended from Heth who was a man living at the time of the Patriarchs, first mentioned at Gen.10.15;
son of: Canaan (H3667);
brother of: Sidon (H6721), Jebusite (H2983), Amorite (H0567), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577); also called Hittite (KJV: "of Heth") frequently
Group of chet (חֵת "Heth" H2845)
§ Hittite = "descendant of Heth"
the nation descended from Heth, the 2nd son of Canaan; once inhabitants of central Anatolia (modern Turkey), later in north Lebanon
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (