1 Kings 21:24 — Word Study
WLCהַמֵּ֤ת לְאַחְאָב֙ בָּעִ֔יר יֹאכְל֖וּ הַכְּלָבִ֑ים וְהַמֵּת֙ בַּשָּׂדֶ֔ה יֹאכְל֖וּ ע֥וֹף הַשָּׁמָֽיִם׃
BSAAnyone belonging to AhabʼAchʼâb [a king of Israel, descendant of Omri] who diesmûwth [meets their earthly end, perishes] in the cityʻîyr [a populated area, urban settlement] will be eatenʼâkal▸ by dogskeleb [despised animals, scavengers] and anyone who diesmûwth [succumbs to mortality, meets their demise] in the fieldsâdeh [a rural area, open country] will be eatenʼâkal▸ by the birdsʻôwph [creatures of the air, flying beings] of the airshâmayim [the atmosphere, heavenly realm]
| Greek | English | Parsing |
|---|---|---|
| הַמֵּ֤ת | the [one who] dies | Particle, verb qal participle (active) masculine singular |
| לְאַחְאָב֙ | of Ahab | Preposition, noun proper masculine |
| בָּעִ֔יר | in the city | Preposition, noun common feminine singular absolute |
| יֹאכְל֖וּ | they will devour | Verb, Qal, imperfect third person masculine plural |
| הַכְּלָבִ֑ים | the dogs | Particle, noun common masculine plural absolute |
| וְהַמֵּת֙ | and the [one who] dies | Conjunction, particle, verb qal participle (active) masculine singular |
| בַּשָּׂדֶ֔ה | in the open country | Preposition, noun common masculine singular absolute |
| יֹאכְל֖וּ | they will devour | Verb, Qal, imperfect third person masculine plural |
| ע֥וֹף | [the] bird[s] of | Noun common, masculine singular construct |
| הַשָּׁמָֽיִם׃ | the heavens | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Anyone belonging to Ahab who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.” |
| KJV | Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. |
| ASV | Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the birds of the heavens eat. |
| YLT | him who dieth of Ahab in a city do the dogs eat, and him who dieth in a field do fowl of the heavens eat; |
| WEB | The dogs will eat he who dies of Ahab in the city; and the birds of the sky will eat he who dies in the field.” |
| BBE | Any man of the family of Ahab who comes to his death in the town will become food for the dogs; and he who comes to his death in the open country will be food for the birds of the air. |
Where they part company is יֹאכְל֖וּ — see How Translations Differ.
Two main clauses connected by a conjunction, each describing the fate of Ahab's descendants based on their place of death.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbאָכַל
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 21:24
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 — Judgment on Ahab's Housegenerated
1 Kings 21:24 speaks of the grim fate that awaits anyone from Ahab's lineage, highlighting the consequences of his actions and the divine judgment pronounced against him. This warning follows a previous declaration concerning Jezebel, emphasizing the complete destruction of Ahab's house due to their wickedness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 14:11 | Anyone belonging to Jeroboam who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.’ For the LORD has spoken. |
| 2 | 1 Kings 16:4 | Anyone belonging to Baasha who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.” |
| 3 | Isaiah 14:19 | But you are cast out of your grave like a rejected branch, covered by those slain with the sword, and dumped into a rocky pit like a carcass trampled underfoot. |
| 4 | Jeremiah 15:3 | I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to drag away, and the birds of the air and beasts of the earth to devour and destroy. |
| 5 | Ezekiel 32:4–5 | I will abandon you on the land and hurl you into the open field. I will cause all the birds of the air to settle upon you, and all the beasts of the earth to eat their fill of you. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יֹאכְל֖וּ, yo.khe.Lugenerated
The verb אָכַל (akal) means 'to eat' and is used here in the imperfect tense, indicating an ongoing action. In this context, it refers to the act of devouring, which carries a strong connotation of destruction and disgrace, especially when associated with dogs and birds.
This word reflects the ignoble fate that awaits Ahab's descendants, emphasizing their dishonorable end as they are consumed by scavengers, a vivid image of judgment and contempt.
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 יֹאכְל֖וּ governs the entire verse, indicating the fate of those who die. It is followed by two clauses that describe the conditions of death — in the city and in the field — each with its own subject.
The structure highlights the parallelism between the two fates, with the emphasis on the verbs and their subjects creating a stark contrast between the urban and rural settings.
Septuagint Backgroundgenerated
The Septuagint translates יֹאכְל֖וּ as φάγονται, which means 'they will eat.' This choice retains the sense of consumption but may suggest a broader interpretation of the act of eating, possibly emphasizing the finality of death.
This translation indicates a direct correspondence with the Hebrew, maintaining the imagery of disgrace associated with the fate of Ahab's descendants.
In plain words — the whole versegenerated
1 Kings 21:24 warns that anyone from Ahab's family who dies in the city will be eaten by dogs, while those who die in the field will be eaten by birds. This illustrates the disgraceful fate that awaits them due to their evil actions.
Frequently Asked Questionsgenerated
This signifies a dishonorable death, reflecting the contempt and disgrace associated with their actions.
The distinction highlights the different fates that await Ahab's descendants, with both scenarios leading to a shameful end.
The judgment serves as a warning about the consequences of evil actions and the importance of righteousness.
This verse encapsulates the divine judgment against Ahab's family, which is a recurring theme throughout the account of his reign.
Reflection Questionsgenerated
- What actions in my life might lead to disgrace, and how can I avoid them?
- How does understanding the consequences of Ahab's actions influence my own choices?
- In what ways can I ensure that my legacy is one of honor rather than shame?
- How can I apply the lessons from Ahab's story to my relationships with others?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Kings 21:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHim that dieth of Ahab in the city the dogs shall eat, and him that dieth in the field the fowls of the air shall eat.
Read John Gill on 1 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:24 Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.Ver. 24. Him that dieth.] See 1 Kings 14:11.
Read John Trapp on 1 Kings 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21-24) Behold, I will bring evil.—Distinct from that message of personal judgment is the doom of utter destruction pronounced on the dynasty of Omri—the same in substance, and almost in word, as that already pronounced in 1 Kings 14:10-11; 1 Kings 16:3-4. It is, indeed, called forth by the last sin of Ahab, but the ground assigned for it (1 Kings 21:22) extends to the whole course of idolatry and apostasy, “making Israel to sin.” It is only this more general sentence which is postponed by the repentance of Ahab (1 Kings 21:29).
Read Charles John Ellicott on 1 Kings 21 →CambridgeThe Cambridge Bible for Schools and Colleges24. Him that dieth &c.] See above, 1 Kings 14:11.
Read Cambridge on 1 Kings 21 →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
Anyone belonging to Ahab who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.”
The dogs will eat he who dies of Ahab in the city; and the birds of the sky will eat he who dies in the field.”
Anyone belonging to Ahab who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.”
As for Ahab’s family, dogs will eat the ones who die in the city, and the birds of the sky will eat the ones who die in the country.”
Tyndale line
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the birds of the heavens eat.
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
The dogs shall eate him of Ahabs stocke, that dyeth in the citie: and him that dyeth in the fieldes, shall the foules of the ayre eate.
Strictly literal
Him that dieth of Ahab in the city shall the dogs eat, and him that dieth in the field shall the fowl of the heavens eat.
him who dieth of Ahab in a city do the dogs eat, and him who dieth in a field do fowl of the heavens eat;
the dogs eat him who dies of Ahab in a city, and [the] bird of the heavens eats him who dies in a field;
Him that dieth of Achab in the city shall the dogs eat; and him that dieth in the field shall the fowls of the heavens eat.
Anyone who belongs to Ahab and dies in the city, the dogs will eat; and the birds of the sky will eat anyone who dies in the field.”
From the Latin
If Achab die in the city, the dogs shall eat him: but if he die in the field, the birds of the air shall eat him.
Simplified
Those of Ahab's family who die in the town will be eaten by dogs, and those who die in the countryside will be eaten by birds.”
Any man of the family of Ahab who comes to his death in the town will become food for the dogs; and he who comes to his death in the open country will be food for the birds of the air.
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 closely, with all ten words matched in the Hebrew and Greek versions. This consistency reinforces the prophetic warning against Ahab's lineage.
הַמֵּ֤ת לְאַחְאָב֙ בָּעִ֔יר יֹאכְל֖וּ הַכְּלָבִ֑ים וְהַמֵּת֙ בַּשָּׂדֶ֔ה יֹאכְל֖וּ ע֥וֹף הַשָּׁמָֽיִם׃
10 of the 10 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 21:24
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
256 'Ach'ab akh-awb'
once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from
251 and 1; brother (i.e. friend) of (his) father; Achab, the
name of a king of Israel and of a prophet at Babylon:--Ahab.
see HEBREW for 0251
see HEBREW for 01
אַחְאָב (ach.av) — Ahab.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;
son of: Omri (H6018); married to Jezebel (H0348);
father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
אַחְאָב (ach.av) — Ahab.
A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;
son of: Kolaiah (H6964H)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
Prep | N-proper — Preposition · noun proper masculineHR/Npm
a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.
1. Ahab's Reign:
Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…
Ahab
Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…
(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
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)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43 24:14 2Sa 9:8. The state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14,15 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | Art | V-Qal — Conjunction · particle · verb qal participle (active) masculine singularHC/Td/Vqrmsa
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kun'-tri ('erets, "land," sadheh, "field"; agros, "field," chora, "region"): The foregoing are the principal words rendered "country" in English Versions of the Bible, though we find also 'adhamah, "earth" (Jon 4:2); 'i, "island" (Jer 47:4 the King James Version); gelilah, "circuit" (Eze 47:8 the King James Version); chebhel, "rope" (De 3:14); maqom, "place" (Ge 29:26 the King James Version); nepheth,"hill" or "height" (Jos 17:11 the King James Version); genos, "race" (Ac 4:36 the King James Version); ge, "earth"…
→ LOVE OF Jud 5:1-31; 2Sa 10:12; Ne 1:1-11; 2:1-20; 5:1-18; Ps 137:1-6
The Jews held religion and country as one (a theocracy), therefore
See CHURCH, LOVE OF
→ See also PATRIOTISM
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)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עוֹף (owph) refers to flying creatures, including birds and insects. It is derived from the root meaning to cover with wings, emphasizing the aspect of flight. The term encompasses various types of fowl and winged insects, and it is noted in the Aramaic as well. There are no significant disagreements among the lexicons regarding its meaning.
עוֹף 70 n.m. coll. flying creatures, fowls, insects
fowl, birds
winged insects
base
H5775 עוֹף flying creatures, fowls, insects . fowl, birds
. winged insects
5775 `owph ofe
from 5774; a bird (as covered with feathers, or rather as
covering with wings), often collectively:--bird, that flieth,
flying, fowl.
see HEBREW for 05774
עוֹף (oph) — bird.
1) flying creatures, fowl, insects, birds
1a) fowl, birds
1b) winged insects
Aramaic equivalent: oph (עוֹף "bird" H5776)
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…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.