1 Kings 21:27 — Word Study
WLCוַיְהִי֩ כִשְׁמֹ֨עַ אַחְאָ֜ב אֶת־ הַדְּבָרִ֤ים הָאֵ֙לֶּה֙ וַיִּקְרַ֣ע בְּגָדָ֔יו וַיָּֽשֶׂם־ שַׂ֥ק עַל־ בְּשָׂר֖וֹ וַיָּצ֑וֹם וַיִּשְׁכַּ֣ב בַּשָּׂ֔ק וַיְהַלֵּ֖ךְ אַֽט׃ ס
BSAWhen AhabʼAchʼâb [the king of Israel, a man of great wickedness] heardshâmaʻ theseʼêl-leh wordsdâbâr [the prophetic message, the divine warning] he toreqâraʻ▸ [rent, ripped apart] his clothesbeged putsûwm▸ on sackclothsaq [a coarse cloth] and fastedtsûwm▸ [abstained from food, humbled himself] He lay downshâkab▸ in sackclothsaq [on the ground, in a state of humility] and walked aroundhâlak▸ meeklyʼaṭ [softly, in a gentle and subdued manner, with a broken spirit]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי֩ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כִשְׁמֹ֨עַ | when heard | Preposition, verb qal infinitive construct common |
| אַחְאָ֜ב | Ahab | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| הַדְּבָרִ֤ים | the words | Particle, noun common masculine plural absolute |
| הָאֵ֙לֶּה֙ | these | Particle, particle |
| וַיִּקְרַ֣ע | and he tore | Verb, Qal, sequential imperfect third person masculine singular |
| בְּגָדָ֔יו | clothes his | Noun common masculine plural construct, suffix |
| וַיָּֽשֶׂם־ | and he put | Verb, Qal, sequential imperfect third person masculine singular |
| שַׂ֥ק | sackcloth | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| בְּשָׂר֖וֹ | body his | Noun common masculine singular construct, suffix |
| וַיָּצ֑וֹם | and he fasted | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּשְׁכַּ֣ב | and he lay down | Verb, Qal, sequential imperfect third person masculine singular |
| בַּשָּׂ֔ק | in the sackcloth | Preposition, noun common masculine singular absolute |
| וַיְהַלֵּ֖ךְ | and he went about | Verb, Piel, sequential imperfect third person masculine singular |
| אַֽט׃ ס | dejectedly | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. |
| KJV | And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. |
| ASV | And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. |
| YLT | And it cometh to pass, at Ahab's hearing these words, that he rendeth his garments, and putteth sackcloth on his flesh, and fasteth, and lieth in sackcloth, and goeth gently. |
| WEB | When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently. |
| BBE | Hearing these words, Ahab, in great grief, put haircloth on his flesh and went without food, sleeping in haircloth, and going about quietly. |
Where they part company is in the interpretation of sackcloth — see How Translations Differ.
The sentence is structured around Ahab's actions in response to hearing the prophetic words, with a main clause followed by several actions that illustrate his humility.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַחְאָב
verbהָיָה
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 21:27
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 — Ahab's Repentancegenerated
1 Kings 21:27 describes Ahab's reaction upon hearing a prophetic message. This moment illustrates the king's inner turmoil and his attempt to humble himself before God after committing grievous sins, as noted in the preceding verses. The narrative emphasizes the significance of repentance and humility in the face of divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:34 | Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days. |
| 2 | 2 Kings 6:30 | When the king heard the words of the woman, he tore his clothes. And as he passed by on the wall, the people saw the sackcloth under his clothes next to his skin. |
| 3 | 2 Kings 18:37 | Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh. |
| 4 | Jonah 3:6 | When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes. |
| 5 | 2 Samuel 12:17 | The elders of his household stood beside him to help him up from the ground, but he was unwilling and would not eat anything with them. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שַׂק, sakgenerated
The Hebrew word שַׂק (saq) refers to a coarse cloth traditionally worn during mourning or times of deep sorrow. It symbolizes humility and repentance, often associated with fasting and seeking forgiveness.
In this verse, Ahab puts on sackcloth as an outward sign of his inner contrition. This act signifies his recognition of wrongdoing and his desire to turn back to God, reflecting a common practice in the ancient Near East for expressing grief or penitence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sackcloth to convey Ahab's act of humility.
Sentence Structuregenerated
The main verb is וַיְהִי֩, and it was, which introduces the action of Ahab hearing the words. This is followed by a series of actions he takes: tearing his clothes, putting on sackcloth, fasting, lying down, and walking about meekly.
The structure emphasizes Ahab's response to the prophetic message, with a sequence of actions that highlight his humility and repentance.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word שַׂק as σάκκον, which also means sackcloth. This choice aligns with the Hebrew meaning, maintaining the symbolism of mourning and humility.
This consistency in translation suggests that the Septuagint interpreters understood the significance of sackcloth in the context of repentance and humility before God.
In plain words — the whole versegenerated
1 Kings 21:27 shows Ahab's reaction to a prophetic warning. He tears his clothes, puts on sackcloth, and fasts, demonstrating deep remorse for his actions. This act of humility is a significant moment in the narrative, highlighting the importance of repentance.
Frequently Asked Questionsgenerated
Ahab's act of putting on sackcloth signifies his deep remorse and humility before God, as he seeks to repent for his wicked actions.
Sackcloth is associated with mourning because it is a coarse material worn to express grief and humility, often during times of fasting and seeking forgiveness.
Ahab's response mirrors other biblical figures who demonstrated repentance through outward signs, such as fasting and wearing sackcloth, as seen in the stories of Jonah and the people of Nineveh.
Ahab's humility is significant because it shows a moment of genuine repentance, which leads to God's mercy, highlighting the theme of forgiveness in the face of sin.
Reflection Questionsgenerated
- What are some ways I can demonstrate humility and repentance in my own life?
- How can I recognize moments when I need to seek forgiveness, like Ahab did?
- What does the act of fasting mean to me, and how can it be a part of my spiritual practice?
- In what ways can I encourage others to seek humility and repentance in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers commented on Ahab's repentance as a lesson in humility and the nature of true contrition, with insights drawn from their writings.
And the Lord said to Elijah, “Have you seen how Ahab has humbled himself before me?” and so on. If the repentance of Ahab had not been sincere,Early Church Fathers on 1 Kings 21 →
The rich become angry and slander in order to harm, if they do not obtain what they desire. However, when they have harmed through slander, they pretend to be sorry: yet they go forth sad and mournful,Early Church Fathers on 1 Kings 21 →
A teacher, if he dismisses a child and does not exact obedience from him, hates him; if, on the other hand, he disciplines him and the remedy cures him, his apparent severity turns out to be clemency.Early Church Fathers on 1 Kings 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 21:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 27 And it came to pass when Ahab heard these words,.... Delivered in 1 Kings 21:21, that he rent his clothes, and put sackcloth upon, his flesh, tore off his clothes, and stripped himself of
Read John Gill on 1 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. Ahab ... rent his clothes ... went softly.
Read Robert Jamieson on 1 Kings 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei. e. Slowly and silently, after the manner of mourners, or those who are under a great consternation, and in deep consideration.
Read Matthew Poole on 1 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:27 And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.Ver. 27. When Ahab heard these words,] viz., Concerning the utter excision of his wife and posterity, this troubled him more than the loss of his own life forethreatened. And fasted and lay in sackcloth.] So do the Turks still in their greatest fears and distresses. This wicked men do, not out of hatred of sin, as it is offensivum Dei, et aversivum a Deo, but for fear of punishment. Aυτοςακιπαιδες, καιπαιδωνουκετιπαιδες.
Read John Trapp on 1 Kings 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) And went softly.—The translation seems correct; the meaning is variously conjectured. The LXX. (in some MSS.) has “bent down” in sorrow; the Vulgate similarly “with head bent down;” the Eastern versions and Josephus, “barefooted,” which seems far the most probable meaning.
Read Charles John Ellicott on 1 Kings 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. He rent his clothes] He was penetrated with sorrow, and that evidently unfeigned. Put sackcloth upon his flesh] He humbled himself before God and man. And fasted] He afflicted his body for his soul's benefit. Lay in sackcloth] Gave the fullest proof that his repentance was real. And went softly.] Walked barefooted; so the Chaldee, Syriac, and Arabic. The Vulgate has demisso capite, "with his head hanging down." Houbigant translates went groaning. Jarchi says that the word אט at, used here, signifies to be unshod. This is its most likely sense. All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of doubt. The slow and measured pace…
Read AdamClarke on 1 Kings 21 →CambridgeThe Cambridge Bible for Schools and Colleges27. The LXX. gives for this verse ‘And when Ahab was pricked (in his heart) on account of this word (coming) from the presence of the Lord, he went and wept, and rent his robe, and girded sackcloth upon his body, and fasted. And he put on sackcloth in the day on which he slew Naboth the Jezreelite, and went [softly]’. There is nothing to represent the last word, which is in brackets, and thus the sentence is incomplete. Josephus explains that the king went barefoot. On the mention of the day of Naboth’s murder, see above on 1 Kings 21:16.
Read Cambridge on 1 Kings 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe repentance of Ahab resembles that of the Ninevites Jonah 3:5. It has the same outward signs - fasting and sackcloth - and it has much the same inward character.
Read Albert Barnes 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
When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly.
When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently.
When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly.
When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected.
Tyndale line
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
Nowe when Ahab heard those wordes, he rent his clothes, and put sackcloth vpon him and fasted, and lay in sackecloth and went softely.
Strictly literal
And it came to pass when Ahab heard these words, that he rent his garments, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
And it cometh to pass, at Ahab's hearing these words, that he rendeth his garments, and putteth sackcloth on his flesh, and fasteth, and lieth in sackcloth, and goeth gently.
And it comes to pass, at Ahab’s hearing these words, that he tears his garments, and puts sackcloth on his flesh, and fasts, and lies in sackcloth, and goes gently.
And it came to pass, when Achab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and slept in the sackcloth, and walked about barefooted.
When Ahab heard these words, he tore his clothes and put sackcloth on his body and fasted, and lay in sackcloth and became very sad.
From the Latin
And when Achab had heard these words, he rent his garments, and put haircloth upon his flesh, and fasted and slept in sackcloth, and walked with his head cast down.
Simplified
As soon as Ahab heard this message, he tore his clothes, put on sackcloth, and fasted. He even went to bed in sackcloth, and walked around repentantly.
Hearing these words, Ahab, in great grief, put haircloth on his flesh and went without food, sleeping in haircloth, and going about quietly.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 14 of the 17 words matched. This indicates a strong textual consistency between the two traditions, reinforcing the message of Ahab's repentance.
וַיְהִי֩ כִשְׁמֹ֨עַ אַחְאָ֜ב אֶת־ הַדְּבָרִ֤ים הָאֵ֙לֶּה֙ וַיִּקְרַ֣ע בְּגָדָ֔יו וַיָּֽשֶׂם־ שַׂ֥ק עַל־ בְּשָׂר֖וֹ וַיָּצ֑וֹם וַיִּשְׁכַּ֣ב בַּשָּׂ֔ק וַיְהַלֵּ֖ךְ אַֽט׃ ס
14 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 21:27
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
N-proper — Noun proper masculineHNpm
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…
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)
HTo — ParticleHTo
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
The Hebrew word קָרַע (qara`) means to tear or rend, both literally and figuratively. It is often used in the context of tearing garments, but can also refer to tearing away sovereignty or opening the heavens. The word has various applications, including tearing in pieces, making something wide, and being rent, as seen in the usage of wild beasts and altars.
קָרַע 63 vb. tear
Qal tear, rend
usu. (39 t.) of rending garment
tear away or out
tear away sovereignty (under fig. of garment)
tear, rend asunder
book
= make wide, large
rend open heavens, and descend
tear, rend, of wild beasts
Niph. be rent, of garments; be rent, split asunder, of altar
base
H7167 קָרַע tear .tear, rend . . usu. (39 t.) of rending garment
. tear away or out
. tear away sovereignty (under fig. of garment)
. tear, rend asunder . book
. = make wide, large
. rend open heavens, and descend
. tear, rend, of wild beasts
. be rent, of garments; be rent, split asunder, of altar
7167 qara` kaw-rah'
a primitive root; to rend, literally or figuratively (revile,
paint the eyes, as if enlarging them):--cut out, rend, X
surely, tear.
קָרַע (qa.ra) — to tear.
1) to tear, tear in pieces
1a) (Qal)
1a1) to tear, rend
1a2) to tear away or out
1a3) to tear, rend asunder
1a3a) to make wide or large (of eyes)
1a3b) to rend open (of heavens)
1a4) to tear, rend (of wild beasts)
1b) (Niphal) to be rent, be split asunder
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-ms — Noun common · masculine singular absoluteHNcmsa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
צוּם (tsuwm) is a Hebrew verb meaning to abstain from food or to fast. It is a primitive root that conveys the idea of covering over the mouth, indicating the act of fasting. The entries consistently define this word in the context of abstaining from food.
[צוּם] vb. abstain from food, fast
base
H6684 צוּם abstain from food, fast
6684 tsuwm tsoom
a primitive root; to cover over (the mouth), i.e. to
fast:--X at all, fast.
צוּם (tsum) — to fast.
(Qal) to abstain from food, fast
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word אִטִּי (*it.ti*) refers to a 'mutterer,' often associated with necromancers or enchanters due to their soft incantations. It can also denote gentleness or softness when used adverbially. The entries indicate that the word has a dual nature, covering both a noun form related to magical practices and an adverbial form expressing gentleness.
[אִטִּי] n.m. mutterer Is 19:3 mutterers i.e. either ventriloquists or whisperers of charms
ref
אַט subst. gentleness, used only adverbially
base
H328a [אִטִּי] mutterer. H328b אַט gentleness.
328 'at at
from an unused root perhaps meaning to move softly; (as a
noun) a necromancer (from their soft incantations), (as an
adverb) gently:--charmer, gently, secret, softly.
אִטִּי (it.ti) — mutterer.
enchanter, necromancer (substantive)
אַט (at) — softly.
1) gentleness, softness
1a) gently
1b) flowing
1c) softly
Adv — Noun common · masculine singular absoluteHNcmsa