1 Kings 21:8 — Word Study
WLCוַתִּכְתֹּ֤ב סְפָרִים֙ בְּשֵׁ֣ם אַחְאָ֔ב וַתַּחְתֹּ֖ם בְּחֹתָמ֑וֹ וַתִּשְׁלַ֣ח סְפָרִ֗ים אֶל־ הַזְקֵנִ֤ים וְאֶל־ הַֽחֹרִים֙ אֲשֶׁ֣ר בְּעִיר֔וֹ הַיֹּשְׁבִ֖ים אֶת־ נָבֽוֹת׃
BSAThen [Jezebel] wrotekâthab▸ lettersçêpher [in the name of, with the authority of] in Ahab’sʼAchʼâb [the king of Israel, her husband] nameshêm sealed themchôwthâm [marked with his signet, authenticated] with his sealchâtham▸ and sentshâlach▸ [them]çêpher [dispatched, delivered] toʼêl the elderszâqên [respected leaders, old men] and nobleschôr [prominent men, those of high rank] whoʼăsher livedyâshab [dwelt, resided] withʼêth NabothNâbôwth [the owner of the vineyard, a Jezreelite] in his cityʻîyr [the place of his residence, Jezreel]
| Greek | English | Parsing |
|---|---|---|
| וַתִּכְתֹּ֤ב | and she wrote | Verb, Qal, sequential imperfect third person feminine singular |
| סְפָרִים֙ | letters | Noun common, masculine plural absolute |
| בְּשֵׁ֣ם | in [the] name of | Preposition, noun common masculine singular construct |
| אַחְאָ֔ב | Ahab | Noun proper masculine |
| וַתַּחְתֹּ֖ם | and she sealed [them] | Verb, Qal, sequential imperfect third person feminine singular |
| בְּחֹתָמ֑וֹ | with seal his | Preposition, noun common masculine singular construct, suffix |
| וַתִּשְׁלַ֣ח | and she sent | Verb, Qal, sequential imperfect third person feminine singular |
| סְפָרִ֗ים | letters | Noun common, masculine plural absolute |
| אֶל־ | to | Preposition |
| הַזְקֵנִ֤ים | the elders | Particle |
| וְאֶל־ | and to | Conjunction, preposition |
| הַֽחֹרִים֙ | the nobles | Particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | who | Particle |
| בְּעִיר֔וֹ | [were] in city his | Preposition, noun common feminine singular construct, suffix |
| הַיֹּשְׁבִ֖ים | who dwelt | Particle, verb qal participle (active) masculine plural |
| אֶת־ | with | Preposition |
| נָבֽוֹת׃ | Naboth | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jezebel wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city. |
| KJV | So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. |
| ASV | So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth. |
| YLT | And she writeth letters in the name of Ahab, and sealeth with his seal, and sendeth the letters unto the elders, and unto the freemen, who are in his city, those dwelling with Naboth, |
| WEB | So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with Naboth. |
| BBE | So she sent a letter in Ahab's name, stamped with his stamp, to the responsible men and the chiefs who were in authority with Naboth. |
Where they part company is סְפָרִים — see How Translations Differ.
The sentence is structured around a main action with several participial phrases providing additional details about the actions taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּתַב
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 21:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Plot Against Nabothgenerated
1 Kings 21:8 describes how Jezebel, motivated by Ahab's desire for Naboth's vineyard, wrote letters to the elders and nobles in Naboth's city. This act of deception sets in motion a plan that ultimately leads to Naboth's wrongful execution, demonstrating the lengths to which Ahab and Jezebel would go to satisfy their greed. The surrounding verses reveal the manipulation of authority and the tragic consequences of their actions, reflecting themes of power and injustice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 11:14–15 | The next morning David wrote a letter to Joab and sent it with Uriah. |
| 2 | 2 Chronicles 32:17 | He also wrote letters mocking the LORD, the God of Israel, and saying against Him: “Just as the gods of the nations did not deliver their people from my hand, so the God of Hezekiah will not deliver His people from my hand.” |
| 3 | Ezra 4:7–8 | And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel, and the rest of his associates wrote a letter to Artaxerxes. It was written in Aramaic and then translated. |
| 4 | Nehemiah 6:5 | The fifth time, Sanballat sent me this same message by his young servant, who had in his hand an unsealed letter |
| 5 | Esther 3:12–15 | On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — סְפָרִים, se.fa.Rimgenerated
The noun סֵפֶר (*cepher*) means 'writing' or 'document,' and in this context, it refers specifically to the letters Jezebel wrote. It signifies not just any writing, but an official document that carries authority, as indicated by its use in legal and significant communications throughout the Scriptures.
The plural form סְפָרִים indicates multiple letters, emphasizing the organized and deliberate nature of Jezebel's actions. This word appears frequently in the Bible, often in contexts that involve important records or decrees, underscoring the weight of what is being communicated.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses letters for סְפָרִים.
Sentence Structuregenerated
The main verb of the verse is וַתִּכְתֹּ֤ב, and she wrote, which governs the actions of sealing and sending. The structure shows a sequence of actions taken by Jezebel, highlighting her authority and intent.
The sentence is structured with multiple phrases, including prepositional phrases that specify the recipients of the letters and the context in which they were sent. This layered structure emphasizes the planning and manipulation involved in Jezebel's scheme.
Septuagint Backgroundgenerated
The Septuagint translates סְפָרִים as βιβλίον (*biblion*), which also means 'book' or 'scroll.' This choice reflects a broader interpretation of the documents as formal writings, aligning with the idea of official decrees.
The Greek term carries a connotation of authority and permanence, suggesting that Jezebel's letters were not merely informal notes but significant documents intended to enact her will.
In plain words — the whole versegenerated
1 Kings 21:8 tells us that Jezebel wrote letters in Ahab's name to deceive the elders and nobles in Naboth's city. She sealed the letters with Ahab's seal and sent them to manipulate the leaders into falsely accusing Naboth. This action leads to Naboth's wrongful death, illustrating the themes of greed and injustice.
Frequently Asked Questionsgenerated
Jezebel aimed to deceive the elders and nobles to secure Naboth's vineyard for Ahab by orchestrating a false accusation against him.
Sealing the letters with Ahab's seal gave them authority and legitimacy, making the commands within them seem official and binding.
The term 'elders' refers to respected leaders in the community, indicating that Jezebel sought to influence those in positions of authority to carry out her plan.
The passage shows how Jezebel and Ahab abused their power to manipulate others for personal gain, leading to a miscarriage of justice against Naboth.
Reflection Questionsgenerated
- What are the consequences of using authority to manipulate others for personal gain?
- How can we recognize and resist similar abuses of power in our own lives?
- In what ways can we ensure that our actions align with justice and integrity?
- How does this story challenge our understanding of leadership and responsibility?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 21:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo she wrote letters in Ahab's name, and sealed them with his seal,.... He giving her leave, no doubt, to take his seal; though she might not communicate her scheme to him, lest he should object to
Read John Gill on 1 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. So she wrote letters ... and sealed them with his seal.
Read Robert Jamieson on 1 Kings 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhom she very well knew to be fit for her purpose. In his city, i.e. in Jezreel. So she seeks to destroy him with a pretence of justice, and with as little reflection upon Ahab as might be.
Read Matthew Poole on 1 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:8 So she wrote letters in Ahab’ s name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth. Ver. 8. So she wrote letters in Ahab’ s name, and sealed them with his seal.] She was king, and he queen, as was afore noted; she wrought upon his impotencies, and did what she listed. The he-viper putteth his head into the she-viper’ s mouth, and she biteth it off: so the uxorious person parteth with his authority. Unto the elders.] Who were her creatures likely, and therefore so morigerous.
Read John Trapp on 1 Kings 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Sealed them with his seal—with the name, or token, of the king, engraved on stone, and impressed (see Job 38:14) on a lump of clay attached to the letter. The sealing (as the modern sense of “signature” implies) was the pledge of authenticity and authority. (See Genesis 38:18; Nehemiah 9:38; Nehemiah 10:1; Esther 3:10; Esther 3:12, Daniel 6:17, &c.) The use of the seal—ordinarily worn or carried on the person—implies Ahab’s knowledge that something is being done in his name, into which he takes care not to inquire. In his city.—This would be most naturally interpreted as Jezreel; but if Naboth dwelt or sojourned at Samaria, it may be Samaria. Jezebel naturally desires that neither Ahab…
Read Charles John Ellicott on 1 Kings 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. She wrote letters in Ahab's name] She counterfeited his authority by his own consent; and he lent his signet to stamp that authority.
Read AdamClarke on 1 Kings 21 →CambridgeThe Cambridge Bible for Schools and Colleges8. she wrote letters in Ahab’s name] She was the real ruler, he only king in name. The letters would be prepared for her by the royal secretaries. Jezebel’s part was to take the signet ring of her husband, and therewith affix the royal seal that the document might go forth with authority. Apparently Ahab asked no question about the means which his wife meant to employ. the elders and to the nobles] The law ordered (Deuteronomy 16:18) that there should be judges appointed in every city, and we cannot doubt the existence of such a tribunal in a place so important as Jezreel, where the elders and nobles would form the bench of magistrates. The sequel shews that for such an offence as that…
Read Cambridge on 1 Kings 21 →Albert Barnes1798–1870Barnes' Notes on the BibleSeal - The seal is a very ancient invention. Judah’s signet and Pharaoh’s signet-ring are mentioned in Genesis Genesis 38:18; Genesis 41:42. Signets of Egyptian kings have been found which are referred to about 2000 B.C.
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
Then Jezebel wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city.
So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with Naboth.
Then Jezebel wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city.
She wrote out orders, signed Ahab’s name to them, and sealed them with his seal. She then sent the orders to the leaders and to the nobles who lived in Naboth’s city.
Tyndale line
So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth.
So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.
So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.
So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters to the elders and to the nobles that were in his city, dwelling with Naboth.
So she wrote letters in Ahabs name, and sealed them with his seale, and sent the letters vnto the Elders, and to the nobles that were in his citie dwelling with Naboth.
Strictly literal
And she wrote a letter in Ahab's name, and sealed it with his seal, and sent the letter to the elders and to the nobles that were in his city, dwelling with Naboth.
And she writeth letters in the name of Ahab, and sealeth with his seal, and sendeth the letters unto the elders, and unto the freemen, who are in his city, those dwelling with Naboth,
And she writes letters in the name of Ahab, and seals with his seal, and sends the letters to the elderly and to the nobles who are in his city, those dwelling with Naboth,
So she wrote letters in Achab's name, and sealed them with his seal; and she sent the letters unto the elders and unto the nobles who were in his city, and who dwelt near Naboth.
So Jezebel wrote letters in Ahab's name, sealed them with his seal, and sent them to the elders and to the wealthy who sat with him in meetings, and who lived near Naboth.
From the Latin
So she wrote letter’s in Achab’s name, and sealed them with his ring, and sent them to the ancients, and the chief men that were in his city, and that dwelt with Naboth.
Simplified
So she wrote some letters in Ahab's name and sealed them with his seal. She sent the letters to the elders and leaders in the town where Naboth lived.
So she sent a letter in Ahab's name, stamped with his stamp, to the responsible men and the chiefs who were in authority with Naboth.
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 content, with 13 of the 17 words matching. This shows a strong consistency in the core elements of the narrative, though the Septuagint's word order differs from the Hebrew.
וַתִּכְתֹּ֤ב סְפָרִים֙ בְּשֵׁ֣ם אַחְאָ֔ב וַתַּחְתֹּ֖ם בְּחֹתָמ֑וֹ וַתִּשְׁלַ֣ח סְפָרִ֗ים אֶל־ הַזְקֵנִ֤ים וְאֶל־ הַֽחֹרִים֙ אֲשֶׁ֣ר בְּעִיר֔וֹ הַיֹּשְׁבִ֖ים אֶת־ נָבֽוֹת׃
13 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 21:8
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 כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-mp — Noun common · masculine plural absoluteHNcmpa
let'-erz.
See ALPHABET; WRITING.
Lu 23:38 The Hebrews have certain acrostic poems which begin with the letters of the alphabet, ranged in order. The most considerable of these is Ps 119:1-176, which contains twentytwo stanzas of eight verses each, all acrostic; that is, the first eight begin with Aleph, the next eight with Beth, and so on. Ps 25:1-22 34:1-22, have but twenty-two verses each, beginning with the twentytwo letters of the Hebrew alphabet. Others, as Ps 111:1-112:10, have one-half of the verse beginning with one letter, and the other half with the next. Thus, Blessed is the man who feareth the Lord,
Who delighteth greatly in his commandments.
→ Written by David to Joab 2Sa 11:14
→ King of Syria to king of Israel 2Ki 5:5,6
→ Rabshakeh to Hezekiah Isa 37:9-14
→ King of Babylon to Hezekiah Isa 39:1
→ Sennacherib to Hezekiah 2Ki 19:14
→ Of Artaxerxes to Nehemiah Ne 2:7-9
→ Open letter from Sanballat to Nehemiah Ne 6:5
→ Luke to Theophilus (the books of Luke and Acts) Ac 1:1
→ Claudius Lysias to Felix Ac 23:25-30
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 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…
חָתַם (cha.tam) means to seal or affix a seal. It covers various forms, including sealing up, locking up, and being stopped. The verb appears in different stems, such as Qal, Niphal, Piel, and Hiphil, indicating various nuances of sealing and closure. The Aramaic equivalent is also noted.
חָתַם vb. seal, affix seal, seal up
Qal
seal, affix one’s seal, in attestation
seal up, fasten up by sealing
Niph. (it was) written and sealed
Pi. lit. by day they seal up for themselves, i.e acc. to most, they shut themselves up
Hiph. or hath his flesh (genital organ) shewn stoppage by reason of his flux.
base
H2856 חָתַם seal, affix seal, seal up
2856 chatham khaw-tham'
a primitive root; to close up; especially to seal:--make an
end, mark, seal (up), stop.
חָתַם (cha.tam) — to seal.
1) to seal, seal up, affix a seal
1a) (Qal)
1a1) to seal, affix one's seal
1a2) to seal up, fasten up by sealing
1b) (Niphal) to seal
1c) (Piel) to lock up
1d) (Hiphil) to be stopped
Aramaic equivalent: cha.tam (חֲתַם "to seal" H2857)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word חֹתָם (chowtham) refers to a seal or signet-ring. It is derived from a root meaning related to signatures. The entries consistently emphasize its use as a signet or seal, without significant disagreement among the lexicons.
חֹתָם, חוֹתָם n.m. seal, signet-ring
base
H2368 חֹתָם, חוֹתָם seal, signet-ring
2368 chowtham kho-thawm'
or chotham {kho-thawm'}; from 2856; a signature-ring:--seal,
signet.
see HEBREW for 02856
חֹתָם (cho.tam) — signet.
seal, signet, signet-ring
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
Art | N-mp — Noun common · masculine plural absoluteHNcmpa
let'-erz.
See ALPHABET; WRITING.
Lu 23:38 The Hebrews have certain acrostic poems which begin with the letters of the alphabet, ranged in order. The most considerable of these is Ps 119:1-176, which contains twentytwo stanzas of eight verses each, all acrostic; that is, the first eight begin with Aleph, the next eight with Beth, and so on. Ps 25:1-22 34:1-22, have but twenty-two verses each, beginning with the twentytwo letters of the Hebrew alphabet. Others, as Ps 111:1-112:10, have one-half of the verse beginning with one letter, and the other half with the next. Thus, Blessed is the man who feareth the Lord,
Who delighteth greatly in his commandments.
→ Written by David to Joab 2Sa 11:14
→ King of Syria to king of Israel 2Ki 5:5,6
→ Rabshakeh to Hezekiah Isa 37:9-14
→ King of Babylon to Hezekiah Isa 39:1
→ Sennacherib to Hezekiah 2Ki 19:14
→ Of Artaxerxes to Nehemiah Ne 2:7-9
→ Open letter from Sanballat to Nehemiah Ne 6:5
→ Luke to Theophilus (the books of Luke and Acts) Ac 1:1
→ Claudius Lysias to Felix Ac 23:25-30
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Art | Adj — ParticleHTd/Aampa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
חֹר (chor) primarily means 'noble' and can imply a sense of purity or whiteness, derived from the cleansing power of fire. The word is associated with nobility and freeborn status, indicating a high rank. It is linked to the root words for 'white' and 'shining,' but there are no significant disagreements among the lexicons.
[חֹר] n.m. noble, late
base
H2715 [חֹר] noble
2715 chor khore
or (fully) chowr {khore}; from 2787; properly, white or pure
(from the cleansing or shining power of fire (compare 2751);
hence (figuratively) noble (in rank):--noble.
see HEBREW for 02787
see HEBREW for 02751
חֹר (chor) — noble.
a noble, freeborn one
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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 | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
נָבוֹת (Naboth) refers to a Jezreelite man known for owning a vineyard in Jezreel, who was killed by Ahab and Jezebel. The name is connected to the word for 'fruits,' indicating a possible symbolic meaning. It appears in the context of the Divided Monarchy, specifically mentioned in 1 Kings 21:1.
נָבוֹת 22 n.pr.m. a Jezreelite
base
H5022 נָבוֹת
5022 Nabowth naw-both'
feminine plural from the same as 5011; fruits; Naboth, an
Israelite:--Naboth.
see HEBREW for 05011
נָבוֹת (na.vot) — Naboth.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.21.1
§ Naboth = "fruits"
the vineyard owner of Jezreel who Ahab and Jezebel had killed so that they could have his vineyard
N-proper — Noun proper masculineHNpm
na'-both, na'-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1Ki 21:4). Jezebel, the king's wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1Ki 21:7-14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1Ki…
Naboth
Fruits, “the Jezreelite,” was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small “plat of ground” seems to have been all he possessed. It was a vineyard, and lay “hard by the palace of Ahab” (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Lev. 25:23). Jezebel, Ahab’s wife, was grievously offended at Naboth’s refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26;
(fruits), the victim of Ahab and Jezebel, was the owner of a small vineyard at Jezreel, close to the royal palace of Shab. (1 Kings 21:1,2) (B.C. 897.) It thus became an object of desire to the king, who offered an equivalent in money or another vineyard. In exchange for this Naboth, in the independent spirit of a Jewish landholder, refused: "The Lord forbid it me that I should give the inheritance of my father unto thee." Ahab was cowed by this reply; but the proud spirit of Jezebel was aroused. She took the matter into her own hands. A fast was proclaimed, as on the announcement of some impending calamity. Naboth was "set on high" in the public place of Samaria; two men of worthless character accused him of having "cursed God and the king." He and his children, (2 Kings 9:26)…
An Israelite at Jezreel, who declined selling his ancestral vineyard to Ahab, Le 25:23,24; and was in consequence murdered, on a false charge of blasphemy contrived by Jezebel the queen. Ahab took immediate possession of the coveted vineyard—perhaps as being legally for forfeited to the government, construing blasphemy as treason; or it may be, that the heirs were deterred from asserting their claim by a dread of the unscrupulous arts of Jezebel. Elijah, however, did not fear to denounce against the king and queen the vengeance of One "higher than they," 1Ki 21:1-29 2Ki 9:24-26,36 Ec 5:8.