1 Kings 13:19 — Word Study
WLCוַיָּ֣שָׁב אִתּ֗וֹ וַיֹּ֥אכַל לֶ֛חֶם בְּבֵית֖וֹ וַיֵּ֥שְׁתְּ מָֽיִם׃
BSAbut the man of God went backshûwb▸ [servant, prophet, the Almighty, divine One, returned, turned back] with himʼêth ateʼâkal▸ [consumed, devoured] breadlechem [food, nourishment] in his housebayith [dwelling place, home] and drankshâthâh▸ [imbibed, feasted on] watermayim [refreshment, spiritual drink]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֣שָׁב | and he went back | Verb, Qal, sequential imperfect third person masculine singular |
| אִתּ֗וֹ | with him | Preposition, suffix |
| וַיֹּ֥אכַל | and he ate | Verb, Qal, sequential imperfect third person masculine singular |
| לֶ֛חֶם | bread | Noun common, masculine singular absolute |
| בְּבֵית֖וֹ | in house his | Preposition, noun common masculine singular construct, suffix |
| וַיֵּ֥שְׁתְּ | and he drank | Verb, Qal, sequential imperfect third person masculine singular |
| מָֽיִם׃ | water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but the man of God went back with him, ate bread in his house, and drank water. |
| KJV | So he went back with him, and did eat bread in his house, and drank water. |
| ASV | So he went back with him, and did eat bread in his house, and drank water. |
| YLT | And he turneth back with him, and eateth bread in his house, and drinketh water. |
| WEB | So he went back with him, ate bread in his house, and drank water. |
| BBE | So he went back with him, and had a meal in his house and a drink of water. |
All translations agree on the actions of the man of God returning and eating bread.
The main clause leads with the action of returning, followed by two subordinate actions of eating and drinking.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbשׁוּב
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 13:19
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 Story of the Man of Godgenerated
1 Kings 13:19 describes the actions of the man of God after he was deceived by the old prophet. The man of God, despite being warned not to eat or drink in that place, went back with the old prophet, which led to dire consequences. This passage highlights themes of obedience and the consequences of turning away from God’s commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 13:9 | For this is what I was commanded by the word of the LORD: ‘You must not eat bread or drink water or return by the way you came.’” |
| 2 | Genesis 3:6 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 3 | Deuteronomy 13:1–3 | If a prophet or dreamer of dreams arises among you and proclaims a sign or wonder to you, |
| 4 | Deuteronomy 18:20 | But if any prophet dares to speak a message in My name that I have not commanded him to speak, or to speak in the name of other gods, that prophet must be put to death.” |
| 5 | Acts 4:19 | But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שׁוּב, vai.Ya.shovgenerated
The Hebrew word שׁוּב (shuwb) means to return or turn back. It is used in various contexts, including physical return and spiritual repentance. The parsing indicates that it is a sequential imperfect verb in the third person masculine singular, showing that the action is ongoing or habitual.
This word often conveys a sense of restoration or change in direction, which is significant in the context of the man of God returning to the old prophet despite prior divine instructions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs יָּ֣שָׁב (he went back), יֹּ֥אכַל (he ate), and יֵּ֥שְׁתְּ (he drank) govern the actions in this verse. The structure shows a sequence of actions taken by the man of God.
The Hebrew word order emphasizes the actions of returning, eating, and drinking, highlighting the man's choices in response to the old prophet.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּב as ἐπέστρεψεν (he returned), which maintains the meaning of returning but may suggest a more definitive action compared to the Hebrew.
This choice in translation reflects a consistent understanding of the narrative while adapting to the Greek linguistic style.
In plain words — the whole versegenerated
1 Kings 13:19 tells us that the man of God returned with the old prophet, ate bread in his house, and drank water. This action was contrary to the command he had received, illustrating a moment of disobedience.
Frequently Asked Questionsgenerated
The man of God was deceived by the old prophet who claimed to have received a message from God, leading him to disobey God's command.
Eating and drinking in this context symbolizes fellowship and acceptance, but it also represents disobedience to God's command.
The consequences are severe, as the man of God ultimately faces judgment for his disobedience, which serves as a warning about the importance of adhering to God’s instructions.
This story illustrates the critical nature of obedience to God's commands and the dangers of being led astray by others, a recurring theme throughout the scriptures.
Reflection Questionsgenerated
- In what ways might I be tempted to ignore God's commands like the man of God?
- How can I discern truth from deception in my spiritual life?
- What steps can I take to ensure I remain obedient to God's word?
- How does this passage challenge my understanding of fellowship and obedience?
The early church on this verse — how the Fathers read it
Tertullian references this passage to discuss the nature of sacrifice and righteousness, drawing lessons from the actions of the man of God.
For even if God does prefer the works of righteousness, still, these works are not without sacrifice, which represents a soul afflicted with fasts.Early Church Fathers on 1 Kings 13 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Kings 13:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo he went back with him,.... In which he sinned; for as he had most certainly the command of God not to eat and drink in that place, he ought to have had the countermand from the Lord, and not trusted to another person.
Read John Gill on 1 Kings 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo he went back with him, and did eat bread in his house, and drank water. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 13:19 So he went back with him, and did eat bread in his house, and drank water.Ver. 19. So he went back with him.] He was too light of belief, and too easily entreated; his male suada fames might prompt him thereunto. Gregory thinks he might be self-conceited at his precedent doings and good success: to humble him, therefore, he is thus suffered to fall. Or it may be, saith Martyr, God was offended with him because he stayed by the way, and made no more haste back again. If he had prayed for direction, and paused a while upon this pretended countermand, he had not, likely, so miscarried.
Read John Trapp on 1 Kings 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. So he went back with him] He permitted himself to be imposed on; he might have thought, as he had accomplished every purpose for which God sent him, and had actually begun to return by another way, God, who had given him the charge, had authority to say, "As thy purpose was to obey every injunction, even to the letter, I now permit thee to go with this old prophet, and take some refreshment." Now God might as well have dispensed with this part of the injunction, as he did in the case of Abraham: Take thy son Isaac, thy only son, whom thou lovest-and offer him for a burnt-offering; but, when he saw his perfect readiness, he dispensed with the actual offering, and accepted a ram in…
Read AdamClarke on 1 Kings 13 →CambridgeThe Cambridge Bible for Schools and Colleges19. So he went back with him] The LXX., by reading slightly different vowel points, renders ‘So he turned him back’. Josephus thinks these things were from God as in the case of the hardening of Pharaoh’s heart. ‘These things happened, I think, according to the will of God, that Jeroboam might give no heed to the words of Jadon, as he had been convicted of falsehood’, i.e. he had said he would not return, and then had done so.
Read Cambridge on 1 Kings 13 →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 man of God went back with him, ate bread in his house, and drank water.
So he went back with him, ate bread in his house, and drank water.
but the man of God went back with him, ate bread in his house, and drank water.
So the prophet went back with him and ate and drank in his house.
Tyndale line
So he went back with him, and did eat bread in his house, and drank water.
So he went back with him, and did eat bread in his house, and drank water.
So he went back with him, and did eat bread in his house, and drank water.
So he went back with him, and ate bread in his house, and drank water.
So he went againe with him, and did eate bread in his house, and dranke water.
Strictly literal
Then he went back with him, and ate bread in his house, and drank water.
And he turneth back with him, and eateth bread in his house, and drinketh water.
And he turns back with him, and eats bread in his house, and drinks water.
So he returned with him, and ate bread in his house, and drank water.
So the man of God went back with the old prophet and ate food in his house and drank water.
From the Latin
And brought him back with him: so he ate bread and drank water in his house.
Simplified
So the man of God went back with him, and ate and drank in his house.
So he went back with him, and had a meal in his house and a drink of water.
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 וַיָּ֣שָׁב אִתּ֗וֹ וַיֹּ֥אכַל לֶ֛חֶם בְּבֵית֖וֹ וַיֵּ֥שְׁתְּ מָֽיִם׃, with no significant variations in meaning.
וַיָּ֣שָׁב אִתּ֗וֹ וַיֹּ֥אכַל לֶ֛חֶם בְּבֵית֖וֹ וַיֵּ֥שְׁתְּ מָֽיִם׃
7 of the 7 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 13:19
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHR/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22