1 Kings 1:15 — Word Study
WLCוַתָּבֹ֨א בַת־ שֶׁ֤בֶע אֶל־ הַמֶּ֙לֶךְ֙ הַחַ֔דְרָה וְהַמֶּ֖לֶךְ זָקֵ֣ן מְאֹ֑ד וַֽאֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית מְשָׁרַ֖ת אֶת־ הַמֶּֽלֶךְ׃
BSASo BathshebaBath-Shebaʻ [the daughter of an oath, wife of King David] wentbôwʼ▸ to seeʼêl the kingmelek [the royal person, monarch] in his bedroomcheder [private chamber, innermost room] Since the kingmelek [the monarch, ruler] was verymᵉʼôd [exceedingly, greatly] oldzâqên■ [aged, advanced in years] AbishagʼĂbîyshag [my father is a wanderer, a young woman] the ShunammiteShûwnammîyth [a woman from Shunem, a city in Issachar] was servingshârath [ministering, attending to] himmelek [the king, the object of her care]
| Greek | English | Parsing |
|---|---|---|
| וַתָּבֹ֨א | and she went | Verb, Qal, sequential imperfect third person feminine singular |
| בַת־ | Bath- | Noun proper feminine |
| שֶׁ֤בֶע | -sheba | Noun proper feminine |
| אֶל־ | to | Preposition |
| הַמֶּ֙לֶךְ֙ | the king | Particle, noun common masculine singular absolute |
| הַחַ֔דְרָה | the room towards | Particle, noun common masculine singular absolute, suffix |
| וְהַמֶּ֖לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| זָקֵ֣ן | he was old | Verb, Qal, perfect third person masculine singular |
| מְאֹ֑ד | very | Adv |
| וַֽאֲבִישַׁג֙ | and Abishag | Conjunction, noun proper feminine |
| הַשּׁ֣וּנַמִּ֔ית | the Shunammite | Particle, noun gentilic feminine singular absolute |
| מְשָׁרַ֖ת | [was] serving | Verb, Piel, participle (active) feminine singular |
| אֶת־ | the object marker | Particle |
| הַמֶּֽלֶךְ׃ | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Bathsheba went to see the king in his bedroom. Since the king was very old, Abishag the Shunammite was serving him. |
| KJV | ¶ And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. |
| ASV | And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite was ministering unto the king. |
| YLT | And Bath-Sheba cometh in unto the king, to the inner chamber, and the king [is] very aged, and Abishag the Shunammite is serving the king: |
| WEB | Bathsheba went in to the king in his room. The king was very old; and Abishag the Shunammite was serving the king. |
| BBE | Then Bath-sheba went into the king's room; now the king was very old, and Abishag the Shunammite was waiting on him. |
Where they part company is מְשָׁרַ֖ת — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause explaining the king's condition, with additional details about Abishag's role.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbבּוֹא
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 1:15
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 Transition of Powergenerated
1 Kings 1:15 describes Bathsheba visiting King David in his private chamber. This scene highlights the king's advanced age and the presence of Abishag, a young woman attending to him. Bathsheba's visit is significant as it leads to a crucial moment in the narrative concerning the succession of the throne, specifically regarding her son Solomon, as seen in the preceding and following verses.
Cross References
The Key Word — מְשָׁרַ֖ת, me.sha.Ratgenerated
The verb שָׁרַת (sharath) means to serve or minister, indicating an active role in attending to someone, particularly in a royal or temple context. In this verse, it emphasizes Abishag's role in caring for King David during his old age.
The participle form indicates ongoing action, showing that Abishag was continually serving the king. This highlights her importance in the royal household and the care provided to David as he nears the end of his reign.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַתָּבֹ֨א (and she went) governs the sentence, with a prepositional phrase indicating direction towards the king's chamber. The structure emphasizes Bathsheba's action as the focal point of the verse.
Following the main clause, the sentence includes a subordinate clause that describes the king's condition, highlighting his age and the presence of Abishag, which adds context to Bathsheba's visit.
Septuagint Backgroundgenerated
The Septuagint translates וַתָּבֹ֨א as εἰσῆλθεν, indicating an entrance into a space, similar to the Hebrew meaning of coming or going in. This choice aligns with the context of Bathsheba approaching the king.
The Greek term for מְשָׁרַ֖ת is not directly provided, but the overall translation reflects the ongoing service aspect that Abishag provides to King David.
In plain words — the whole versegenerated
1 Kings 1:15 tells us that Bathsheba went to see King David in his bedroom because he was very old. Abishag the Shunammite was there serving him. This scene is important as it sets the stage for the events surrounding the succession of the throne.
Frequently Asked Questionsgenerated
Bathsheba went to see King David to remind him of his promise regarding her son Solomon's future reign.
Abishag was a young woman from Shunem who served King David in his old age, providing care and companionship.
The name Bathsheba means 'daughter of an oath,' reflecting her lineage and significance in the biblical narrative.
King David's advanced age highlights the urgency of the situation regarding the succession of the throne and the need for Bathsheba's intervention.
Reflection Questionsgenerated
- What can we learn from Bathsheba's approach to King David about seeking help in difficult situations?
- How does Abishag's role reflect the importance of service in the lives of others?
- In what ways can we honor the promises made to us, as Bathsheba reminds David of his oath?
- How does this passage illustrate the dynamics of power and family in biblical narratives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Kings 1:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Bathsheba went in unto the king into the chamber,.... Where he lay, being bedridden; she took Nathan's advice, and directly went to the king's apartment: and the king was very old: and decrepit,
Read John Gill on 1 Kings 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne?
Read Robert Jamieson on 1 Kings 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 1:15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.Ver. 15. And the king was very old.] Yet little more than half so old as a plain countryman whom I spoke with yesterday, being May 15, A.D. 1656, at Stratford-upon-Avon, who assured me, and gave good proof of it, that he was a hundred and twenty-eight of age, being born A.D. 1527. He is still hearty and healthy, living at Bedworth in Warwickshire, Thomas Egerton by name.
Read John Trapp on 1 Kings 1 →CambridgeThe Cambridge Bible for Schools and Colleges15–21. Bath-sheba before King David (Not in Chronicles) 15. and the king was very old] This sentence is in explanation why Bath-sheba went into the bedchamber of the king. David was too feeble to go forth, and those who would see him must come there for audience.
Read Cambridge on 1 Kings 1 →Albert Barnes1798–1870Barnes' Notes on the BibleInto the chamber - The “bed-chamber” or “inner chamber.” Abishag was a disinterested witness present, who heard all that Bath-sheba said to David.
Read Albert Barnes on 1 Kings 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Into the chamber — Into the bedchamber, where, on account of his age and infirmities, the king was obliged to keep himself.
Read Daniel Denison Whedon on 1 Kings 1 →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
So Bathsheba went to see the king in his bedroom. Since the king was very old, Abishag the Shunammite was serving him.
Bathsheba went in to the king in his room. The king was very old; and Abishag the Shunammite was serving the king.
So Bathsheba went to see the king in his bedroom. Since the king was very old, Abishag the Shunammite was serving him.
So Bathsheba visited the king in his private quarters. (The king was very old, and Abishag the Shunammite was serving the king.)
Tyndale line
¶ And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite was ministering unto the king.
And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
And Bath-sheba went to the king into the chamber: and the king was very old; and Abishag the Shunamite ministered to the king.
So Bath-sheba went in vnto the King into the chamber, and the King was verie olde, and Abishag the Shunammite ministred vnto ye King.
Strictly literal
And Bathsheba went in to the king into the chamber; and the king was very old; and Abishag the Shunammite ministered to the king.
And Bath-Sheba cometh in unto the king, to the inner chamber, and the king [is] very aged, and Abishag the Shunammite is serving the king:
And Bathsheba comes in to the king, [into] the inner chamber, and the king [is] very aged, and Abishag the Shunammite is serving the king;
And Bath-sheba' went in unto the king into the chamber, and the king was very old; and Abishag the Shunammite was ministering unto the king.
So Bathsheba went into the king's room. The king was very old, and Abishag the Shunammite was serving the king.
From the Latin
So Bethsabee went in to the king into the chamber: now the king was very old, and Abisag the Sunamitess ministered to him.
Simplified
So Bathsheba went to see the king in his bedroom. He was very old and Abishag was looking after him.
Then Bath-sheba went into the king's room; now the king was very old, and Abishag the Shunammite was waiting on him.
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 for this verse, with 10 of the 14 words matched. The Septuagint's rendering maintains the essence of the Hebrew text while presenting it in its own structure.
וַתָּבֹ֨א בַת־ שֶׁ֤בֶע אֶל־ הַמֶּ֙לֶךְ֙ הַחַ֔דְרָה וְהַמֶּ֖לֶךְ זָקֵ֣ן מְאֹ֑ד וַֽאֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית מְשָׁרַ֖ת אֶת־ הַמֶּֽלֶךְ׃
10 of the 14 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 1:15
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
בַּת־שֶׁ֫בַע (Bath-Sheba) means 'daughter of an oath.' She is the wife of Uriah and later of King David, and the mother of Solomon. The name is derived from roots meaning 'daughter' and 'oath.' Bath-Sheba is first mentioned in 2 Samuel 11:3 and is also referred to as Bath-shua in 1 Chronicles 3:5.
בַּת־שֶׁ֫בַע n.pr.f. (daughter of oath?) wife of Uriah; afterwards of David, & mother of Solomon
base
H1339 בַּת־שֶׁ֫בַע
1339 Bath-Sheba` bath-sheh'-bah
from 1323 and 7651 (in the sense of 7650); daughter of an
oath; Bath-Sheba, the mother of Solomon:--Bath- sheba.
see HEBREW for 01323
see HEBREW for 07651
see HEBREW for 07650
בַּת־שֶׁ֫בַע (bat-she.va) — Bathsheba.
A woman living at the time of United Monarchy, first mentioned at 2Sa.11.3;
daughter of: Eliam (H0463); married to David (H1732) and Uriah (H0223A);
mother of: Shammua (H8051H), Shobab (H7727), Nathan (H5416) and Solomon (H8010); also called Bath-shua at 1Ch.3.5;
Also named: bat-shu.a (בַּת־שׁוּעַ "Bath-shua" H1340)
§ Bath-sheba = "daughter of an oath"
the wife of Uriah whom David had murdered, having had adulterous relations with her; subsequently wife of David and mother of Solomon, Shimea, Shobab, and Nathan
N-proper — Noun proper feminineHNpf
(bath): A liquid measure equal to about 9 gallons, English measure. It seems to have been regarded as a standard for liquid measures (Eze 45:10), as in the case of the molten sea and the lavers in Solomon's temple (1Ki 7:26,38), and for measuring oil and wine (2Ch 2:10; Ezr 7:22; Isa 5:10; Eze 45:14). Its relation to the homer is given in Eze 45:11,14.
See WEIGHTS AND MEASURES.
Bath
A Hebrew liquid measure, the tenth part of an homer (1 Kings 7:26, 38; Ezek. 45:10, 14). It contained 8 gallons 3 quarts of our measure. “Ten acres of vineyard shall yield one bath” (Isa. 5:10) denotes great unproductiveness.
[MEASURES]
בַּת־שֶׁ֫בַע (Bath-Sheba) means 'daughter of an oath.' She is the wife of Uriah and later of King David, and the mother of Solomon. The name is derived from roots meaning 'daughter' and 'oath.' Bath-Sheba is first mentioned in 2 Samuel 11:3 and is also referred to as Bath-shua in 1 Chronicles 3:5.
בַּת־שֶׁ֫בַע n.pr.f. (daughter of oath?) wife of Uriah; afterwards of David, & mother of Solomon
base
H1339 בַּת־שֶׁ֫בַע
1339 Bath-Sheba` bath-sheh'-bah
from 1323 and 7651 (in the sense of 7650); daughter of an
oath; Bath-Sheba, the mother of Solomon:--Bath- sheba.
see HEBREW for 01323
see HEBREW for 07651
see HEBREW for 07650
בַּת־שֶׁ֫בַע (bat-she.va) — Bathsheba.
A woman living at the time of United Monarchy, first mentioned at 2Sa.11.3;
daughter of: Eliam (H0463); married to David (H1732) and Uriah (H0223A);
mother of: Shammua (H8051H), Shobab (H7727), Nathan (H5416) and Solomon (H8010); also called Bath-shua at 1Ch.3.5;
Also named: bat-shu.a (בַּת־שׁוּעַ "Bath-shua" H1340)
§ Bath-sheba = "daughter of an oath"
the wife of Uriah whom David had murdered, having had adulterous relations with her; subsequently wife of David and mother of Solomon, Shimea, Shobab, and Nathan
HNpf — Noun proper feminineHNpf
Sheba
An oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (
one of the towns of the allotment of Simeon, (Joshua 19:2) probably the same as Shema. (Joshua 15:26)
1. Son of Raamah, Ge 10:7. His posterity is supposed to have settled near the head of the Persian Gulf. See CUSH and RAAMAH.
2. Son of Joktan, of the race of Shem, Ge 10:28. See SABEANS 2.
3. Son of Jokshan, and grandson of Abraham by Keturah, Ge 25:3. He is supposed to have settled in Arabia Deserta.
4. A turbulent Benjamite, who after the death of Absalom made a fruitless effort to excite a rebellion in Israel against David. Being pursued, and besieged in Abel-beth-maachah, near the southern part of Lebanon, he was beheaded by the people of the city, 2Sa 20:1-26.
captivity; old man; repose; oath
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
זָקֵן (zaqen) is a Hebrew verb meaning to be or become old. It has a basic meaning of aging, with forms indicating both the process of growing old and the state of being old. The entries highlight its use in different grammatical aspects, such as Qal and Hiphil, but do not provide specific verse references.
זָקֵן vb. be or become old
Qal be (or become) old
Hiph. shew age, grow old
base
H2204 זָקֵן be or become old
2204 zaqen zaw-kane'
a primitive root; to be old:--aged man, be (wax) old (man).
זָקֵן (za.qen) — be old.
1) to be old, become old
1a) (Qal) to be old, become old
1b) (Hiphil) to grow old, show age
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
old.
See AGE, OLD.
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa
ver'-i: As adjective (from verus, "true"), "true," "real," "actual," etc. (Ge 27:21,24, "my very son Esau"; Jos 10:27, "this very day"; Joh 7:26, "the very Christ," etc.); chiefly as adverb, "in a high degree," "extremely." As ab adverb it is commonly in the Old Testament the translation of me'odh, and in the New Testament represents, as adjective and adverb, several Greek words, as alethos, "truly" (Joh 7:26, above), autos (Joh 14:11, "the very works' sake"; Ro 13:6), sphodra (Mt 18:31, "very sorry," the…
אֲבִישַׁג (Abiyshag) refers to a woman mentioned in the Old Testament, specifically as a concubine of King David. The name is interpreted to mean 'my father is a wanderer.' The entries indicate that the name is built from elements meaning 'father' and 'error' or 'blundering,' though the exact derivation is not clear.
אֲבִישַׁג n.pr.f. (my father is a wanderer (שׁגג) ?) a handmaid of David
base
H49 אֲבִישַׁג
49 'Abiyshag ab-ee-shag'
from 1 and 7686; father of error (i.e. blundering); Abishag,
a concubine of David:--Abishag.
see HEBREW for 01
see HEBREW for 07686
אֲבִישַׁג (a.vi.shag) — Abishag.
A woman living at the time of United Monarchy, first mentioned at 1Ki.1.3
§ Abishag = "my father is a wanderer"
David's beautiful young nurse
Conj | N-proper — Conjunction · noun proper feminineHC/Npf
ab'-i-shag, a-bi'-shag ('abhishagh, apparently, "father of wandering," that is, "cause of wandering," or "my father wanders"): The Shunammite woman who became nurse to King David (1Ki 1-4,15; 2:17,21,22). She was chosen for the service with great care on account of her youth and beauty and physical vigor. She ministered to the king, that is, waited on him as personal attendant and nurse. She also "cherished" him in his feebleness--gave to him through physical contact the advantage of her superabundant vitality. This was a mode of medical treatment recommended by the servants of the king, and it appears to have been not wholly unsuccessful. She had an intimate knowledge of the condition of David, and was present at the interview of Bathsheba with David which resulted in the placing of Solomon on the throne. If that act had been questioned she would have been a most important witness. By…
Abishag
Father of (i.e., “given to”) error, a young woman of Shunem, distinguished for her beauty. She was chosen to minister to David in his old age. She became his wife (1 Kings 1:3,4,15). After David’s death Adonijah persuaded Bathsheba, Solomon’s mother, to entreat the king to permit him to marry Abishag. Solomon suspected in this request an aspiration to the throne, and therefore caused him to be put to death (1 Kings 2:17-25).
a beautiful Shunammite (from Shunem, in the tribe of Issachar), taken into David’s harem to comfort him in his extreme old age. (1 Kings 1:1-4)
A beautiful virgin of Shunem, in Issachar, chosen to marry David in his old age and cherish him. After his death, Adonijah sought her hand to promote his treasonable aspirations, and was punished by death, 1Ki 1:1-2:46.
שׁוּנַמִּית (Shuwnammiyth) refers to a female inhabitant of Shunem, known as a Shunamite. It is derived from the root word for Shunem, which means 'double resting place.' The term is used in the context of people descended from Shunam, first mentioned in 1 Kings 1:3.
שׁוּנַמִּית adj.gent. f. of foregoing [v.bu.ah]
base
H7767 שׁוּנַמִּית
7767 Shuwnammiyth shoo-nam-meeth'
patrial from 7766; a Shunammitess, or female inhabitant of
Shunem:--Shunamite.
see HEBREW for 07766
שׁוּנַמִּית (shu.nam.mit) — Shunammites.
People descended from Shunam(?), first mentioned at 1Ki.1.3
§ Shunammite, of Shunen "double resting place"
an inhabitant of Shunem
Art | Ngfsa — Particle · noun gentilic feminine singular absoluteHTd/Ngfsa
shoo'-na-mit (shunammith, shunammith; Codex Vaticanus Somaneitis; Codex Alexandrinus Soumanites): Applied to natives of Shunem.
(1) Abishag, who was brought to minister to the aged king David, love for whom led Adonijah to his doom (1Ki 1:3,15; 2:17, etc.).
(2) The woman, name unknown, whose son Elisha raised from the dead (2Ki 4:12, etc.). Later when apparently she had become a widow, after seven years' absence on account of famine, in the land of the Philistines, she returned to find her property in the hands of others. Elisha's intervention secured its restoration (2Ki 8:1-6).
(3) The Shulammite (So 6:13). In this name there is the exchange of "l" for "n" which is common.
Shunammite
A person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read “Sulamite.”
1. A person from the city of Shunem
Abishag, the girl who took care of David 1Ki 1:3
Desired by Adonijah as wife 1Ki 2:13-25
2. A woman who gave hospitality to Elisha, and whose son he raised to life 2Ki 4:8-37
an inhabitant of Shunem
2Ki 4:8,12,16,20,27,36
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel — Verb · Piel · participle (active) feminine singularHVprfsa
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…