1 Kings 21:9 — Word Study
WLCוַתִּכְתֹּ֥ב בַּסְּפָרִ֖ים לֵאמֹ֑ר קִֽרְאוּ־ צ֔וֹם וְהוֹשִׁ֥יבוּ אֶת־ נָב֖וֹת בְּרֹ֥אשׁ הָעָֽם׃
BSAIn the lettersçêpher [scrolls, written documents] she wrotekâthab▸ Proclaimqârâʼ [call out, announce] a fasttsôwm [time of abstinence, spiritual discipline] and giveyâshab NabothNâbôwth [the Israelite owner of a vineyard] a seat of honorrôʼsh [a place of prominence, at the head] among the peopleʻam [the nation, the community]
| Greek | English | Parsing |
|---|---|---|
| וַתִּכְתֹּ֥ב | and she wrote | Verb, Qal, sequential imperfect third person feminine singular |
| בַּסְּפָרִ֖ים | in the letters | Preposition, noun common masculine plural absolute |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| קִֽרְאוּ־ | proclaim | Verb, Qal, imperative second person masculine plural |
| צ֔וֹם | a fast | Noun common, masculine singular absolute |
| וְהוֹשִׁ֥יבוּ | and make sit | Conjunction, verb hiphil imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| נָב֖וֹת | Naboth | Noun proper masculine |
| בְּרֹ֥אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| הָעָֽם׃ | the people | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people. |
| KJV | And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: |
| ASV | And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: |
| YLT | and she writeth in the letters, saying, 'Proclaim a fast, and cause Naboth to sit at the head of the people, |
| WEB | She wrote in the letters, saying, “Proclaim a fast, and set Naboth on high among the people. |
| BBE | And in the letter she said, Let a time of public sorrow be fixed, and put Naboth at the head of the people; |
The translations agree on the essential meaning of the verse, with no significant differences noted.
The main clause introduces the letters, with two imperative phrases detailing the commands given within them.
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 21:9
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 21:9 describes how Jezebel, in a deceptive scheme, wrote letters to the elders of Naboth's city to orchestrate his downfall. This incident highlights the lengths to which she would go to acquire Naboth's vineyard for her husband Ahab. The surrounding verses reveal the malicious intent behind her actions, culminating in a tragic outcome for Naboth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 34:13–17 | But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully. |
| 2 | Isaiah 58:4 | You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high. |
| 3 | Matthew 2:8 | And sending them to Bethlehem, he said: “Go and search carefully for the Child, and when you find Him, report to me, so that I too may go and worship Him.” |
| 4 | Matthew 23:14 | |
| 5 | Luke 20:47 | They defraud widows of their houses, and for a show make lengthy prayers. These men will receive greater condemnation.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָב֖וֹת, na.Votgenerated
The name נָב֖וֹת (*Naboth*) refers to an Israelite who owned a vineyard in Jezreel. His story illustrates themes of injustice and greed, as he was wrongfully accused and executed so that Ahab could seize his property.
Naboth's name is derived from a root meaning 'fruits,' which may carry symbolic significance in the narrative, representing the injustice of taking what is rightfully his. His character serves as a warning against the dangers of corruption and the abuse of power.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, with all versions reflecting the actions of Jezebel in her letters.
Sentence Structuregenerated
The main verb of the verse is תִּכְתֹּ֥ב, she wrote, which governs the entire sentence. It is followed by a prepositional phrase indicating the context of the writing, and a series of clauses detailing the content of the letters.
The structure emphasizes the sequential actions: first, the writing of the letters, followed by the commands given within them. The Hebrew word order places the focus on the actions Jezebel is directing.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּכְתֹּ֥ב as ἐγέγραπτο, indicating a completed action of writing. This choice reflects the formal nature of the letters and their intended authority.
The Greek term βιβλίοις for בַּסְּפָרִ֖ים reinforces the idea of documents or scrolls, emphasizing that these were official communications.
In plain words — the whole versegenerated
1 Kings 21:9 shows Jezebel writing letters to the elders of Naboth's city, instructing them to proclaim a fast and give Naboth a prominent seat among the people. This act is part of her scheme to eliminate Naboth and take his vineyard for Ahab.
Frequently Asked Questionsgenerated
The fast is a communal act of mourning or seeking God's favor, often used to mask the underlying deceit in Jezebel's plot.
The seat of honor is part of the deception, making it appear as though Naboth is being respected while the elders are plotting against him.
Jezebel's manipulation serves as a warning about the dangers of power and the lengths to which individuals may go to achieve their desires.
This verse is pivotal in the story of Naboth, illustrating the corrupt practices of Ahab and Jezebel and setting the stage for Naboth's tragic fate.
Reflection Questionsgenerated
- What are some ways that power can be misused in society today?
- How can we ensure that our actions are guided by integrity rather than greed?
- In what situations have I seen injustice occur, and how can I respond?
- What lessons can we learn from the story of Naboth about standing up for what is right?
The early church on this verse — how the Fathers read it
Ambrose of Milan comments on the actions of Jezebel in this passage, highlighting the moral implications of her behavior.
How clearly the custom of the rich is portrayed! They are made sad if they are not seizing the property of others; they renounce food, they fast, not that they may lessen their sin but that they may commit crime.Early Church Fathers on 1 Kings 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 21:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she wrote in the letters, saying, proclaim a fast,.... Pretending fears of some dreadful calamity coming upon the nation, and therefore fasting and humiliation were necessary to avert it, and it
Read John Gill on 1 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: Proclaim a fast ... These obsequious and unprincipled magistrates did according to orders.
Read Robert Jamieson on 1 Kings 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleProclaim a fast, to remove all suspicion of hatred or evil design in Ahab, and to beget a good opinion of him amongst his people, as if his afflictions had done him good, and as if he were grown zealous for God’ s honour, and careful of his people’ s welfare, and therefore desirous to prevent the further displeasure of God against his city and kingdom; and in order thereunto, to inquire into all those sins which provoked God against them, and effectually to purge them out. Set Naboth on high; in a scaffold, or some other high place, where malefactors were usually and fitly placed, that they might be seen, and their defence heard by all the people.
Read Matthew Poole on 1 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:Ver. 9. Proclaim a fast.] On fast days they were wont to execute heinous offenders, and thereby to get reconciliation with God. But what damnable dissimulation was it in this devilish creature to do her feats under pretext of a fast! This was like that Italian new device of a pocket stone bow which, held under a cloak, shooteth needles with such force to pierce a man’ s body, yet leaveth a wound scarce discernible: or, rather, that other, more detestable, of a pocket church book with a pistol hid in the binding, which turning to such a page dischargeth, - a plot to entrap him you…
Read John Trapp on 1 Kings 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Proclaim a fast.—This might be only to cover all that was to be so foully done with a cloak of religious observance, or, perhaps more probably, to imply that some secret sin had been committed, which would draw down vengeance on the whole city, and so to prepare for the false accusation. There is a like ambiguity as to the explanation of the command, “set Naboth on high,” as either an exaltation of pretended honour, or the “lifting up his head” (Genesis 40:20) for accusation. It may be noted that the whole scheme implies a return of the people to at least the outward observance of the Law of the Lord.
Read Charles John Ellicott on 1 Kings 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Proclaim a fast] Intimate that there is some great calamity coming upon the nation, because of some evil tolerated in it. Set Naboth on high] Bring him to a public trial.
Read AdamClarke on 1 Kings 21 →CambridgeThe Cambridge Bible for Schools and Colleges9. Proclaim a fast] Let a day of humiliation be appointed, for it must be represented that a great wrong has been committed both against God and the king. Cf. 1 Samuel 7:6 where the people gathered at Mizpeh fasted, saying, ‘We have sinned against the Lord’. The command of God (Joe 2:12) by His prophet is, ‘Turn ye to me with all your heart, and with fasting and with weeping’. Hence the action is to express the popular sorrow for some wrong done, by which the whole city is contaminated. and set Naboth on high among the people] Lit. ‘at the head of the people’. The LXX. has ἐνἀρχῇτοῦλαοῦ. He was to be put in a prominent place, as one who had hitherto held an honourable position. Josephus…
Read Cambridge on 1 Kings 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe object of this fast was at once to raise a prejudice against Naboth, who was assumed by the elders to have disgraced the town; and at the same time to give an air of religion to the proceedings,
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
In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people.
She wrote in the letters, saying, “Proclaim a fast, and set Naboth on high among the people.
In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people.
This is what she wrote: “Observe a time of fasting and seat Naboth in front of the people.
Tyndale line
And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
And shee wrote in the letters, saying, Proclaime a fast, and set Naboth among the chiefe of the people,
Strictly literal
And she wrote in the letter saying, Proclaim a fast, and set Naboth at the head of the people;
and she writeth in the letters, saying, 'Proclaim a fast, and cause Naboth to sit at the head of the people,
and she writes in the letters, saying, “Proclaim a fast, and cause Naboth to sit at the head of the people,
And she wrote in the letters, saying, Proclaim a fast, and cause Naboth to sit at the head of the people;
She wrote in the letters, saying, “Proclaim a fast and seat Naboth above the people.
From the Latin
And this was the tenor of the letters: Proclaim a fast, and make Naboth sit among the chief of the people,
Simplified
In the letters she wrote to tell them, “Announce a religious fast, and give Naboth a seat of honor.
And in the letter she said, Let a time of public sorrow be fixed, and put Naboth at the head of the people;
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 reads: וַתִּכְתֹּ֥ב בַּסְּפָרִ֖ים לֵאמֹ֑ר קִֽרְאוּ־ צ֔וֹם וְהוֹשִׁ֥יבוּ אֶת־ נָב֖וֹת בְּרֹ֥אשׁ הָעָֽם׃. The Septuagint closely matches this text, with 9 of the 10 words corresponding directly, though the word order differs.
וַתִּכְתֹּ֥ב בַּסְּפָרִ֖ים לֵאמֹ֑ר קִֽרְאוּ־ צ֔וֹם וְהוֹשִׁ֥יבוּ אֶת־ נָב֖וֹת בְּרֹ֥אשׁ הָעָֽם׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 21:9
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)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
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
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
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)
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
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
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.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…