1 Kings 1:4 — Word Study
WLCוְהַֽנַּעֲרָ֖ה יָפָ֣ה עַד־ מְאֹ֑ד וַתְּהִ֨י לַמֶּ֤לֶךְ סֹכֶ֙נֶת֙ וַתְּשָׁ֣רְתֵ֔הוּ וְהַמֶּ֖לֶךְ לֹ֥א יְדָעָֽהּ׃
BSAThe girlnaʻărâh [very fair, exceedingly beautiful] was unsurpassedʻad in beautyyâpheh shehâyâh▸ caredçâkan for the kingmelek [served, attended to] and served himshârath▸ [ministered to, waited on] but hemelek had nolôʼ relations with heryâdaʻ■ [intimate knowledge, sexual contact]
| Greek | English | Parsing |
|---|---|---|
| וְהַֽנַּעֲרָ֖ה | and the young woman | Conjunction, particle, noun common feminine singular absolute |
| יָפָ֣ה | [was] beautiful | Adj |
| עַד־ | up to | Preposition |
| מְאֹ֑ד | muchness | |
| וַתְּהִ֨י | and she became | Verb, Qal, sequential imperfect third person feminine singular |
| לַמֶּ֤לֶךְ | of the king | Preposition, noun common masculine singular absolute |
| סֹכֶ֙נֶת֙ | a nurse | Verb, Qal, participle (active) feminine singular |
| וַתְּשָׁ֣רְתֵ֔הוּ | and she served him | Verb piel sequential imperfect third person feminine singular, suffix |
| וְהַמֶּ֖לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יְדָעָֽהּ׃ | he knew her | Verb qal perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The girl was unsurpassed in beauty; she cared for the king and served him, but he had no relations with her. |
| KJV | And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not. |
| ASV | And the damsel was very fair; and she cherished the king, and ministered to him; but the king knew her not. |
| YLT | and the young woman [is] very very fair, and she is to the king a companion, and serveth him, and the king hath not known her. |
| WEB | The young lady was very beautiful; and she cherished the king, and served him; but the king didn’t know her intimately. |
| BBE | Now she was very beautiful; and she took care of the king, waiting on him at all times; but the king had no connection with her. |
Where they part company is יָפָה — see How Translations Differ.
One main clause with several phrases providing detail about Abishag and her relationship with the king.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Kings 1:4
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 Story of Abishaggenerated
1 Kings 1:4 introduces Abishag, a young woman chosen for her beauty to serve King David in his old age. This passage highlights her role as a caretaker, emphasizing the king's declining state and the absence of intimate relations between them. The narrative sets the stage for the political intrigue surrounding David's succession, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 1:25 | But he had no union with her until she gave birth to a Son. And he gave Him the name Jesus. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יָפָה, ya.Fahgenerated
The Hebrew word יָפֶה (*yapheh*) means 'beautiful' and describes something that is aesthetically pleasing or attractive. It is often used in the Bible to refer to people, places, or things that evoke joy and admiration.
In this verse, it emphasizes Abishag's exceptional beauty, which is significant in the context of her role as a servant to the king. The use of this word sets a tone of admiration and highlights her importance in the narrative.
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 one main clause with several phrases describing Abishag. The finite verb וַתְּהִ֨י, and she became, governs the structure, with a noun phrase identifying Abishag as the subject and additional phrases detailing her beauty and service to the king.
The Hebrew word order places emphasis on Abishag's beauty and her role as a caretaker, illustrating the relationship dynamics within the royal household.
Septuagint Backgroundgenerated
The Septuagint translates יָפָה as καλὴ — beautiful. This choice aligns with the Hebrew meaning but may imply a broader cultural appreciation for beauty in the context of service.
The translation reflects the Greek understanding of beauty, which often carries connotations of virtue and desirability, enhancing the narrative's portrayal of Abishag.
In plain words — the whole versegenerated
1 Kings 1:4 tells us about Abishag, a beautiful young woman who was chosen to care for King David. She served him faithfully, but their relationship did not become intimate. This highlights the king's old age and the political tensions surrounding his reign.
Frequently Asked Questionsgenerated
This phrase indicates that Abishag was exceptionally beautiful, making her a suitable choice to serve the aging king.
The text suggests that despite her beauty and service, David refrained from intimate relations, possibly due to his old age and declining health.
Abishag served as a caretaker for King David, attending to his needs and providing companionship during his final days.
Abishag's presence in the narrative highlights the political intrigue of David's reign, particularly as his sons vie for power following his death.
Reflection Questionsgenerated
- What qualities make someone a good caretaker, like Abishag was for King David?
- How can we show care and service to those in need in our own lives?
- What lessons can we learn from the dynamics of Abishag's relationship with King David?
- In what ways do beauty and service intersect in the stories we read in the Bible?
The early church on this verse — how the Fathers read it
Early commentary on this verse discusses the nature of David's relationship with Abishag, focusing on the implications of intimacy and service.
But he “did not know her,” that is, he did not get close to her, not because he was by now devoid of concupiscence but because he restrained the movements of concupiscence, fearing that it might be believed that he, who had many women,Early Church Fathers on 1 Kings 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the damsel [was] very fair,.... And so very agreeable to the king to be in his presence, and wait upon him, and take things of her hand, as well as lie with him: and cherished the king; enlivened
Read John Gill on 1 Kings 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not. No JFB commentary on this verse.
Read Robert Jamieson on 1 Kings 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich is mentioned to note the continuance and progress of the king’ s malady, and the ground of Adonijah’ s rebellion, and of his following request, .
Read Matthew Poole on 1 Kings 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 1:4 And the damsel [was] very fair, and cherished the king, and ministered to him: but the king knew her not.Ver. 4. And the damsel was very fair.] And therefore lovely, οττικαλονφιλονεστι, and fitter for the purpose. But the king knew her not.] Utpote frigidus et inhabilis ad generandum; neither would it have been for his health, as the case then stood.
Read John Trapp on 1 Kings 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The king knew her not.] The maxim of Bacon in his enigmatical cure is, "Take all you can from the medicine, but give nothing to it; if you give any thing, it increases the disease and hastens death." I have seen this abundantly verified; but it is a subject on which it would be improper to dilate except in a medical work. An extract from Friar Bacon's Cure of Old Age may be found at the end of the chapter. 1Kg 1:53.
Read AdamClarke on 1 Kings 1 →
CambridgeThe Cambridge Bible for Schools and Colleges4. cherished the king] Being always at hand to perform, as his nurse, such duties as the weak condition of king David needed. knew her not] These words seem added to explain how it came to pass that Adonijah afterwards could ask her for his wife. (1 Kings 2:17.)
Read Cambridge on 1 Kings 1 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. The king knew her not — This explicit statement, as well as all that goes before, is a sufficient vindication of David from the charge of taking a fair young concubine in his old age in order to gratify lewd passions.
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
The girl was unsurpassed in beauty; she cared for the king and served him, but he had no relations with her.
The young lady was very beautiful; and she cherished the king, and served him; but the king didn’t know her intimately.
The girl was unsurpassed in beauty; she cared for the king and served him, but he had no relations with her.
The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her.
Tyndale line
And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.
And the damsel was very fair; and she cherished the king, and ministered to him; but the king knew her not.
And the damsel was very fair; and she cherished the king, and ministered to him; but the king knew her not.
And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.
And the maid was exceeding faire, and cherished the king, and ministred to him, but the King knew her not.
Strictly literal
And the damsel was very fair; and cherished the king, and ministered to him; but the king knew her not.
and the young woman [is] very very fair, and she is to the king a companion, and serveth him, and the king hath not known her.
and the young woman [is] very, very beautiful, and she is a companion to the king, and serves him, and the king has not known her.
And the maiden was exceedingly fair; and she became an attendant on the king, and ministered to him; but the king knew her not.
The girl was very beautiful. She served the king and took care of him, but the king did not have sexual relations with her.
From the Latin
And the damsel was exceeding beautiful, and she slept with the king: and served him, but the king did not know her.
Simplified
She was very beautiful, and she looked after the king, attending to his needs, but he did not have sex with her.
Now she was very beautiful; and she took care of the king, waiting on him at all times; but the king had no connection with her.
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 states that the girl was very beautiful and served the king, but he did not know her. The Septuagint aligns closely with the Masoretic Text, matching 10 of the 11 words, indicating a strong agreement in content, although the specific wording and structure differ due to the nature of the Greek translation. There are no significant textual variants noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent tradition across these witnesses.
וְהַֽנַּעֲרָ֖ה יָפָ֣ה עַד־ מְאֹ֑ד וַתְּהִ֨י לַמֶּ֤לֶךְ סֹכֶ֙נֶת֙ וַתְּשָׁ֣רְתֵ֔הוּ וְהַמֶּ֖לֶךְ לֹ֥א יְדָעָֽהּ׃
10 of the 11 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 1:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נַעֲרָה (*na`arah*) means 'girl' or 'damsel' and refers to a young female from infancy to adolescence. It can also denote a young woman, including terms like maid or female servant. The entries indicate a range of meanings that include marriageable young women and even concubines or prostitutes.
נַעֲרָה n.f. girl, damsel
girl, damsel
of female attendants, maids
base
H5291 נַעֲרָה girl, damsel
5291 na`arah nah-ar-aw'
feminine of 5288; a girl (from infancy to
adolescence):--damsel, maid(-en), young (woman).
see HEBREW for 05288
נַעֲרָה (na.a.rah) — maiden.
1) girl, damsel, female servant
1a) girl, damsel, little girl
1a1) of young woman, marriageable young woman, concubine, prostitute
1b) maid, female attendant, female servant
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAafsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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
HAcmsa — HAcmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/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…
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
In ancient times the position of the nurse, wherever one was maintained, was one of much honor sad importance. See (Genesis 24:59; 36;8; 2 Samuel 4:4; 2 Kings 11:2) The same term is applied to a foster-father or mother, e.g. (Numbers 11:12; Ruth 4:16; Isaiah 49:23)
The Bible contains various allusions to the tender and confidential relation anciently subsisting between a nurse and the children she had brought up, Isa 49:22,23 1Th 2:7,8. See also the story of Rebekah, attended through life by her faithful and honored Deborah, the oak under which she was buried being called "The oak of weeping," Ge 24:59 35:8. The custom still prevails in the better families of Syria and India. Says Roberts in his Oriental Illustrations, "how often have scenes like this led my mind to the patriarchal age. The daughter is about for the first time to leave the paternal roof; the servants are all in confusion; each refers to things long gone by, each wishes to do something to attract the attention of his…
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
Conj | V-Piel-ConsecImperf-3fs | Suff — Verb piel sequential imperfect third person feminine singular · suffixHc/Vpw3fs/Sp3ms
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3fs
