2 Kings 9:7 — Word Study
WLCוְהִ֨כִּיתָ֔ה אֶת־ בֵּ֥ית אַחְאָ֖ב אֲדֹנֶ֑יךָ וְנִקַּמְתִּ֞י דְּמֵ֣י׀ עֲבָדַ֣י הַנְּבִיאִ֗ים וּדְמֵ֛י כָּל־ עַבְדֵ֥י יְהוָ֖ה מִיַּ֥ד אִיזָֽבֶל׃
BSAAnd you are to strike downnâkâh■ [smite, utterly destroy] the housebayith [family, dynasty] of your masterʼâdôwn AhabʼAchʼâb [your lord, ruler] so that I may avengenâqam [punish, take revenge for] the blooddâm [life, sacrifice] of My servantsʻebed [messengers, prophets] the prophetsnâbîyʼ [spokesmen for God] and the blooddâm [lives, martyrdom] of allkôl [every, the entire company] the servantsʻebed [worshipers, followers] of the LORDYᵉhôvâh [Yehovah, the covenant God] [shed] by the handyâd [poured out, slaughtered, power, direction] of JezebelʼÎyzebel [the wicked queen, enemy of God]
| Greek | English | Parsing |
|---|---|---|
| וְהִ֨כִּיתָ֔ה | and you will strike down | Verb, Hiphil, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| אַחְאָ֖ב | Ahab | Noun proper masculine |
| אֲדֹנֶ֑יךָ | master your | Noun common masculine plural construct, suffix |
| וְנִקַּמְתִּ֞י | and I will avenge | Verb, Piel, sequential perfect first person common singular |
| דְּמֵ֣י׀ | [the] blood of | Noun common, masculine plural construct |
| עֲבָדַ֣י | servants my | Noun common masculine plural construct, suffix |
| הַנְּבִיאִ֗ים | the prophets | Particle, noun common masculine plural absolute |
| וּדְמֵ֛י | and [the] blood of | Conjunction, noun common masculine plural construct |
| כָּל־ | all | Noun common, masculine singular construct |
| עַבְדֵ֥י | [the] servants of | Noun common, masculine plural construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| מִיַּ֥ד | from [the] hand of | Preposition, noun common both singular construct |
| אִיזָֽבֶל׃ | Jezebel | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you are to strike down the house of your master Ahab, so that I may avenge the blood of My servants the prophets and the blood of all the servants of the LORD shed by the hand of Jezebel. |
| KJV | And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. |
| ASV | And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Jehovah, at the hand of Jezebel. |
| YLT | and thou hast smitten the house of Ahab thy lord, and I have required the blood of My servants the prophets, and the blood of all the servants of Jehovah, from the hand of Jezebel; |
| WEB | You must strike your master Ahab’s house, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Yahweh, at the hand of Jezebel. |
| BBE | You are to see that the family of Ahab your master is cut off, so that I may take from Jezebel payment for the blood of my servants the prophets, and for the blood of all the servants of the Lord. |
Where they part company is וְהִ֨כִּיתָ֔ה — see How Translations Differ.
The main clause is followed by a purpose clause and additional noun phrases that detail the objects of judgment and the source of the bloodshed.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
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 — 2 Kings 9:7
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 Judgment Against Ahab's Housegenerated
2 Kings 9:7 recounts the LORD's command to Jehu to strike down the house of Ahab. This directive is part of a larger narrative where God seeks to avenge the injustices and bloodshed perpetrated by Ahab and Jezebel against His prophets. The context highlights the divine judgment that follows the actions of these rulers, emphasizing God's concern for justice and righteousness among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:35–43 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 2 | Psalm 94:1–7 | O LORD, God of vengeance, O God of vengeance, shine forth. |
| 3 | Matthew 23:35 | And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar. |
| 4 | Luke 18:7–8 | Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help? |
| 5 | Romans 12:19 | Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — וְהִ֨כִּיתָ֔ה, ve.Hi.ki.Tahgenerated
The verb נָכָה (nakah) is in the Hiphil stem, indicating causative action, and is used here in a sequential perfect form. This construction implies an action that is to be completed in the future, specifically to strike down or utterly destroy.
In this verse, it conveys a strong sense of divine judgment, where Jehu is not merely executing a military action but fulfilling God's command to bring about justice for the blood of the prophets and servants of the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main verbs: וְהִ֨כִּיתָ֔ה (you will strike down) and וְנִקַּמְתִּ֞י (and I will avenge), creating a cause-and-effect relationship. The first verb commands the action, while the second expresses the purpose of that action.
The structure emphasizes the divine directive and the ensuing judgment, with the object phrases detailing the targets of Jehu's actions, specifically Ahab's house and the bloodshed instigated by Jezebel.
Septuagint Backgroundgenerated
The Septuagint translates וְהִ֨כִּיתָ֔ה as ἐχολεθρεύσεις, which conveys a sense of destruction and removal. This choice highlights the severity of the action commanded.
The Greek rendering indicates a strong interpretation of the Hebrew, emphasizing the complete eradication of Ahab's lineage as a fulfillment of divine justice.
In plain words — the whole versegenerated
2 Kings 9:7 tells us that Jehu is commanded by the LORD to destroy the house of Ahab because of the bloodshed caused by Jezebel. This act is part of God's judgment against those who harmed His prophets and servants.
Frequently Asked Questionsgenerated
It means to completely destroy Ahab's lineage and family, as a form of divine judgment for their actions against God's prophets.
The blood of the prophets represents the injustice and persecution they faced, which the LORD is avenging through Jehu's actions.
Jezebel was the wife of Ahab, known for promoting the worship of Baal and persecuting the prophets of the LORD.
This verse illustrates that God takes vengeance on those who harm His servants and emphasizes the importance of justice in His kingdom.
Reflection Questionsgenerated
- How does this command reflect God's concern for justice?
- In what ways can we see parallels between the actions of Ahab and Jezebel and contemporary issues of injustice?
- What does this passage teach us about the consequences of turning away from God?
- How can we ensure we stand for justice and truth in our own lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 9:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt smite the house of Ahab thy master,.... For Jehu was one of Ahab's captains, as he was now one of his son's, as appears from 2 Kings 9:25, but this was to be no objection with him to
Read John Gill on 2 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel.
Read Robert Jamieson on 2 Kings 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSmite, i.e. kill and destroy, as that word is used, , and elsewhere. Thy master; thy former lord and king.
Read Matthew Poole on 2 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 9:7 And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.Ver. 7. And thou shalt smite.] See on 2 Kings 9:1.
Read John Trapp on 2 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The house of Ahab thy master.—Not Ahab thy master, but the house of Ahab thy lords. The LXX. adds, from before me. The blood of my servants the prophets.—See 1 Kings 18:4; 1 Kings 18:13. The blood of all the servants of the Lord.—We are not told elsewhere, but the thing is in itself probable, that Jezebel persecuted to the death those who clung to the exclusive worship of Jehovah. At the hand of Jezebel.—Comp. Genesis 9:5. Jezebel (Heb., ’Izèbel) means immaculata—i.e., virgo. Is it the original of Isabel, Isabella, Isbel?
Read Charles John Ellicott on 2 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou shalt smite the house of Ahab] For their most cruel murders they have forfeited their own lives, according to that immutable law, "HE that sheddeth man's blood by man shall his blood be shed." This and the two following verses contain the commission which Jehu received from the Lord against the bloody house of Ahab.
Read AdamClarke on 2 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges7. thou shalt smite the house of Ahab thy master] The punishment of Ahab had been postponed because of his repentance (1 Kings 21:29) but the sins of the father, which have blossomed and borne evil fruit in his children, will at last be thoroughly punished. The instrument chosen is one who had been in the service of Ahab, and so was aware of the evil that had been wrought by him. my servants, the prophets] Although Obadiah was able to save a hundred, Jezebel still made havoc of the rest. And it appears from the words that follow that not the prophets only, but all the servants of the Lord, had been the objects of her rage. And she was yet alive and in power. There must have been much zeal…
Read Cambridge on 2 Kings 9 →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
And you are to strike down the house of your master Ahab, so that I may avenge the blood of My servants the prophets and the blood of all the servants of the LORD shed by the hand of Jezebel.
You must strike your master Ahab’s house, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Yahweh, at the hand of Jezebel.
And you are to strike down the house of your master Ahab, so that I may avenge the blood of My servants the prophets and the blood of all the servants of the LORD shed by the hand of Jezebel.
You will destroy the family of your master Ahab. I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the Lord’s servants.
Tyndale line
And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.
And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Jehovah, at the hand of Jezebel.
And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.
And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.
And thou shalt smite the house of Ahab thy master, that I may auenge the blood of my seruants the Prophets, and the blood of al the seruants of the Lord of the hand of Iezebel.
Strictly literal
And thou shalt smite the house of Ahab thy master; and I will avenge the blood of my servants the prophets, and the blood of all the servants of Jehovah at the hand of Jezebel.
and thou hast smitten the house of Ahab thy lord, and I have required the blood of My servants the prophets, and the blood of all the servants of Jehovah, from the hand of Jezebel;
and you have struck the house of your lord Ahab, and I have required the blood of My servants the prophets, and the blood of all the servants of YHWH, from the hand of Jezebel;
And thou shalt smite the house of Achab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Izebel.
You must kill the family of Ahab your master, so that I may avenge the blood of my servants the prophets, and the blood of all the servants of Yahweh, who were murdered by the hand of Jezebel.
From the Latin
And thou shalt cut off the house of Achab thy master, and I will revenge the blood of my servants the prophets, and the blood of all the servants of the Lord at the hand of Jezabel.
Simplified
You are going to destroy the family of Ahab, your master. You will avenge the blood of my prophets and the blood of all the Lord's servants killed by Jezebel.
You are to see that the family of Ahab your master is cut off, so that I may take from Jezebel payment for the blood of my servants the prophets, and for the blood of all the servants of the Lord.
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 their wording, with a word-for-word correspondence in 13 of the 15 words. This consistency underscores the reliability of the text across these traditions.
וְהִ֨כִּיתָ֔ה אֶת־ בֵּ֥ית אַחְאָ֖ב אֲדֹנֶ֑יךָ וְנִקַּמְתִּ֞י דְּמֵ֣י׀ עֲבָדַ֣י הַנְּבִיאִ֗ים וּדְמֵ֛י כָּל־ עַבְדֵ֥י יְהוָ֖ה מִיַּ֥ד אִיזָֽבֶל׃
13 of the 15 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 2 Kings 9:7
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-Perf-2ms — Verb · Hiphil · sequential perfect second person masculine singularHc/Vhq2ms
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
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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…
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
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 עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
אִיזֶבֶל (i.ze.vel) refers to Jezebel, the wife of King Ahab of Israel, known for her influence during the Divided Monarchy. The name is derived from roots meaning 'Baal exalts' or 'Baal is husband to.' She is first mentioned in 1 Kings 16:31 and is the daughter of Ethbaal, king of Tyre.
אִיזֶבֶל n.pr.f. queen of Ahab, daughter of Ethbaal, king of Tyre
base
H348 אִיזֶבֶל
348 'Iyzebel ee-zeh'-bel
from 336 and 2083; Izebel, the wife of king Ahab:--Jezebel.
see HEBREW for 0336
see HEBREW for 02083
אִיזֶבֶל (i.ze.vel) — Jezebel.
A queen of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.31;
daughter of: Ethbaal (H0856); married to Ahab (H0256);
mother of: Ahaziah (H0274) and Joram (H3141H)
Also named: Iezabēl (Ἰεζαβήλ "Jezebel" G2403)
§ Jezebel = "Baal exalts" or "Baal is husband to" or "unchaste"
queen of Israel, wife of Ahab, daughter of Ethbaal
N-proper — Noun proper feminineHNpf
jez'-e-bel 'izebhel, "unexalted," "unhusbanded" (?); Iezabel; see BDB; 1Ki 16:31; 18:4,13,19; 19:1,2; 21:5 ff; 2Ki 9:7 ff,30 ff; Re 2:20): Daughter of Ethbaal, king of the Zidonians, i.e. Phoenicians, and queen of Ahab, king of Northern Israel. Ahab (circa 874-853 BC) carried out a policy, which his father had perhaps started, of making alliances with other states. The alliance with the Phoenicians was cemented by his marriage with Jezebel, and he subsequently gave his daughter Athaliah in marriage to Jehoram, son of Jehoshaphat, king of Judah. His own union with Jezebel is regarded as a sin in 1Ki 16:31, where the Massoretic Text is difficult, being generally understood as…
Jezebel
Chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the “first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., ’prophets of the Asherah’]…
(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a Phoenician princess, daughter of Ethbaal king of the Zidonians. In her hands her husband became a mere puppet. (1 Kings 21:25) The first effect of her influence was the immediate establishment of the Phoenician worship on a grand scale in the court of Ahab. At her table were supported no less than 450 prophets of Baal and 400 of Eastward. (1 Kings 16:31,21; 18:19) The prophets of Jehovah were attacked by her orders and put to the sword. (1 Kings 18:13; 2 Kings 9:7) At last the people, at the instigation of Elijah, rose against her ministers and slaughtered them at the foot of Carmel. When she found her husband…
Daughter of Ethbaal king of Tyre and Zidon, and wife of Ahab king of Israel, 1Ki 16:31. She spent herself in efforts to establish idolatry in Samaria, and exterminate the worship of God and the lives of his servants. Obadiah saved a hundred of them, at the risk of his own life. Jezebel herself maintained four hundred priests of Astarte. When the prophets of Baal perished at Carmel, at the word of Elijah, she sought to avenge herself on him. Afterwards, she secured the vineyard of Naboth for her husband by perjuries and murder; and her tragical death, the fitting close of a bloody life, took place, according to the prediction of Elijah, near the scene of this crime,
1Ki 19:1-21 21:1-29 2Ki 9:1-37. Her name has become a proverb…