1 Kings 11:5 — Word Study
WLCוַיֵּ֣לֶךְ שְׁלֹמֹ֔ה אַחֲרֵ֣י עַשְׁתֹּ֔רֶת אֱלֹהֵ֖י צִדֹנִ֑ים וְאַחֲרֵ֣י מִלְכֹּ֔ם שִׁקֻּ֖ץ עַמֹּנִֽים׃
BSASolomonShᵉlômôh AshtorethʻAshtôreth [Astarte, goddess of love] the goddessʼĕlôhîym [El, deity] of the SidoniansTsîydônîy [people of Sidon] and MilcomMalkâm [Molech, vile God] the abominationshiqqûwts [disgusting idol] of the AmmonitesʻAmmôwnîy [descendants of Lot]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֣לֶךְ | and he walked | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁלֹמֹ֔ה | Solomon | Noun proper masculine |
| אַחֲרֵ֣י | after | |
| עַשְׁתֹּ֔רֶת | Astarte | Noun proper |
| אֱלֹהֵ֖י | [the] god of | Noun common, masculine plural construct |
| צִדֹנִ֑ים | [the] Sidonians | Noun gentilic, masculine plural absolute |
| וְאַחֲרֵ֣י | and after | Conjunction |
| מִלְכֹּ֔ם | Milcom | Noun proper |
| שִׁקֻּ֖ץ | [the] detestable thing of | Noun common, masculine singular construct |
| עַמֹּנִֽים׃ | [the] Ammonites | Noun gentilic, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Solomon followed Ashtoreth the goddess of the Sidonians and Milcom the abomination of the Ammonites. |
| KJV | For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. |
| ASV | For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. |
| YLT | And Solomon goeth after Ashtoreth god[dess] of the Zidonians, and after Milcom the abomination of the Ammonites; |
| WEB | For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. |
| BBE | For Solomon went after Ashtoreth, the goddess of the Zidonians, and Milcom, the disgusting god of the Ammonites. |
Where they part company is שִׁקֻּ֖ץ — see How Translations Differ.
The main action is presented first, followed by two prepositional phrases detailing the objects of Solomon's worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁלֹמֹה
verbהלך
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 11:5
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 — Solomon's Idolatrygenerated
1 Kings 11:5 describes how Solomon, despite his wisdom, was led astray by his foreign wives to worship Ashtoreth and Milcom. This act of idolatry is significant as it marks a turning point in Solomon's reign, showing the consequences of deviating from the worship of Yahweh. The surrounding verses illustrate the gradual decline of Solomon's faithfulness to God, contrasting his earlier devotion as seen in 1 Kings 3:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 11:33 | For they have forsaken Me to worship Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Milcom the god of the Ammonites. They have not walked in My ways, nor done what is right in My eyes, nor kept My statutes and judgments, as Solomon’s father David did. |
| 2 | Judges 2:13 | for they forsook Him and served Baal and the Ashtoreths. |
| 3 | Judges 10:6 | And again the Israelites did evil in the sight of the LORD. They served the Baals, the Ashtoreths, the gods of Aram, Sidon, and Moab, and the gods of the Ammonites and Philistines. Thus they forsook the LORD and did not serve Him. |
| 4 | 1 Samuel 7:3–4 | Then Samuel said to all the house of Israel, “If you are returning to the LORD with all your hearts, then rid yourselves of the foreign gods and Ashtoreths among you, prepare your hearts for the LORD, and serve Him only. And He will deliver you from the hand of the Philistines.” |
| 5 | 1 Samuel 12:10 | Then they cried out to the LORD and said, ‘We have sinned, for we have forsaken the LORD and served the Baals and Ashtoreths. Now deliver us from the hands of our enemies, that we may serve You.’ |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שִׁקֻּ֖ץ, shi.Kutzgenerated
The Hebrew word שִׁקּוּץ (shi.Kutz) translates as 'abomination' and refers to something that is detestable or disgusting, particularly in the context of idol worship. It is derived from a root meaning 'to make something disgusting' and is often used to describe idols that are rejected by God.
In this verse, שִׁקּוּץ emphasizes the severity of Solomon's actions in worshipping Milcom, a god associated with child sacrifice, highlighting the moral and spiritual corruption that idolatry brings.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Solomon followed Ashtoreth and Milcom, both of which are identified as foreign deities.
Sentence Structuregenerated
The main verb of the verse is וַיֵּ֣לֶךְ, and he walked, which indicates Solomon's action. The structure of the sentence follows with a series of phrases detailing whom he followed, highlighting the idolatrous gods Ashtoreth and Milcom.
The syntax emphasizes Solomon's departure from the worship of Yahweh, showcasing the consequences of his actions as he turns to foreign gods.
Septuagint Backgroundgenerated
The Septuagint translates שִׁקֻּ֖ץ as βδελύγματι, which also means 'abomination' and carries a strong negative connotation. This choice underscores the translators' understanding of the gravity of Solomon's idolatry.
The use of βασιλεῖ for Milcom connects this god to the concept of kingship, reflecting the cultural significance of such idols in the ancient Near East.
In plain words — the whole versegenerated
1 Kings 11:5 tells us that Solomon, despite his wisdom, turned away from God to worship foreign gods like Ashtoreth and Milcom. This act of idolatry had serious consequences for his reign and the nation of Israel.
Frequently Asked Questionsgenerated
It means that Solomon engaged in the worship of these foreign gods, which was seen as a betrayal of his commitment to Yahweh.
Milcom is considered an abomination due to the practices associated with his worship, including child sacrifice, which were detestable in the eyes of God.
This verse shows a significant decline in Solomon's character, highlighting how his relationships led him away from his devotion to God.
We can learn about the dangers of allowing outside influences to lead us away from our faith and the importance of remaining devoted to God.
Reflection Questionsgenerated
- In what ways have I been influenced by outside beliefs or practices that may lead me away from my faith?
- How can I ensure that my worship remains focused solely on God?
- What steps can I take to guard against the temptations of idolatry in my life?
- How does understanding Solomon's downfall help me in my own spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Solomon went after Ashtoreth the goddess of the Zidonians,.... Enticed by the Zidonian women, or woman, he had, 1 Kings 11:1.
Read John Gill on 1 Kings 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
Read Robert Jamieson on 1 Kings 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSolomon went after Ashtoreth, in manner explained in the former verse. Milcom, called also Molech; of which see .
Read Matthew Poole on 1 Kings 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 11:5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.Ver. 5. For Solomon went after Ashtoreth,] i.e., Venus, as some will have it, or Juno, as others. And after Milcom,] i.e., Saturn, as it is thought. Hinc patet Solomonem vere coluisse idola, saith A Lapide: hence it appeareth that Solomon did indeed worship idols: yea, Pineda and Salianus say, that he sacrificed his sons to this Milcom or Moloch. But I cannot be of that mind. He gave way, indeed, to those idolatries, and built temples for those dunghill deities, &c., atque ita obnubilabat gloriae multiplices cursus, as Marcellinus saith of Julian, and thereby be much…
Read John Trapp on 1 Kings 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Ashtoreth (or, Astarte).—The goddess of the Zidonians, and possibly the Hittites, corresponding to Baal, the great Tyrian god, and representing the receptive and productive, as Baal the active and originative, power in Nature. As usual in all phases of Natureworship, Ashtoreth is variously represented, sometimes by the moon, sometimes by the planet Venus (like the Assyrian Ishtar, which seems a form of the same name)—in either case regarded as “the queen of heaven.” (See Jeremiah 44:17; Jeremiah 44:25). There seems, indeed, some reason to believe that the name itself is derived from a root which is found both in Syriac and Persian, and which became aster in the Greek and astrum in…
Read Charles John Ellicott on 1 Kings 11 →CambridgeThe Cambridge Bible for Schools and Colleges5. Ashtoreth the goddess of the Zidonians] Ashtoreth was the chief female divinity of the Ph�nicians, as Baal was their chief male deity. As Baal has been identified with the sun, so Ashtoreth has by some been thought to be the moon. Recent investigations have however connected the name of Ashtoreth with the planet Venus, and by some it is thought that the name was applied in some parts of the Ph�nician settlements to Venus, in others to the moon. Ashtoreth is identified with the Greek Ἀστάρτη, and the name of an ancient city (Genesis 14:5) Ashteroth-Karnaim, i.e. Ashteroth of the two horns, seems to point to the crescent moon. This is accepted by Milton (Par. L. I. 438). ‘Ashtoreth, whom…
Read Cambridge on 1 Kings 11 →Albert Barnes1798–1870Barnes' Notes on the BibleWent after - This expression is common in the Pentateuch, and always signifies actual idolatry (see Deuteronomy 11:28; Deuteronomy 13:2; Deuteronomy 28:14, etc.).
Read Albert Barnes on 1 Kings 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Went after — This expression seems to show that Solomon was actually guilty of idolatry. Compare Deuteronomy 11:28; Deuteronomy 13:2; Deuteronomy 28:14. Yet the exact extent to which he went into idolatry is left uncertain.
Read Daniel Denison Whedon on 1 Kings 11 →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
Solomon followed Ashtoreth the goddess of the Sidonians and Milcom the abomination of the Ammonites.
For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites.
Solomon followed Ashtoreth the goddess of the Sidonians and Milcom the abomination of the Ammonites.
Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom.
Tyndale line
For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites.
For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
For Salomon followed Ashtaroth the god of the Zidonians, and Milcom the abomination of the Ammonites.
Strictly literal
And Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
And Solomon goeth after Ashtoreth god[dess] of the Zidonians, and after Milcom the abomination of the Ammonites;
And Solomon goes after Ashtoreth goddess of the Zidonians, and after Milcom the abomination of the Ammonites;
And Solomon went after 'Ashtoreth the divinity of the Zidonians, and after Milcom the abomination of the 'Ammonites.
For Solomon followed Ashtoreth, the goddess of the Sidonians, and he followed Molech, the disgusting idol of the Ammonites.
From the Latin
But Solomon worshipped Astarthe the goddess of the Sidonians, and Moloch the idol of the ammonites.
Simplified
Solomon worshiped Ashtoreth, goddess of the Sidonians, and Molech, the vile god of the Ammonites.
For Solomon went after Ashtoreth, the goddess of the Zidonians, and Milcom, the disgusting god of the Ammonites.
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 on the wording of this verse, with the Septuagint maintaining a similar structure and meaning. However, the word order differs, reflecting the translators' stylistic choices.
וַיֵּ֣לֶךְ שְׁלֹמֹ֔ה אַחֲרֵ֣י עַשְׁתֹּ֔רֶת אֱלֹהֵ֖י צִדֹנִ֑ים וְאַחֲרֵ֣י מִלְכֹּ֔ם שִׁקֻּ֖ץ עַמֹּנִֽים׃
7 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 11:5
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
N-proper — Noun proper masculineHNpm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
עַשְׁתֹּ֫רֶת (Ashtoreth) refers to a Phoenician goddess associated with love and fertility, also known as Astarte. The term is linked to the worship practices of the time, particularly in war and fertility contexts. It is first mentioned in 1 Kings 11:5 and is related to other deities like Ishtar and Astarte.
עַשְׁתֹּ֫רֶת n.pr.deae. ‛Aštōreth, < ‛Aštart, ‛Aštéreth
base
H6253 עַשְׁתֹּ֫רֶת
6253 `Ashtoreth ash-to'reth
probably for 6251; Ashtoreth, the Phoenician goddess of love
(and increase):--Ashtoreth.
see HEBREW for 06251
עַשְׁתֹּ֫רֶת (ash.to.ret) — Ashtoreth.
A female deity in the time of the Old Testament, first mentioned at 1Ki.11.5, also known as Astarte
§ Ashtoreth = "star"
the principal female deity of the Phoenicians worshipped in war and fertility
1a) also 'Ishtar' of Assyria and 'Astarte' by the Greeks and Romans
N-proper — Noun properHNpt
[ASHTORETH]
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
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…
צִידֹנִי (Tsiydoniy) refers to a Sidonian, an inhabitant of Sidon. It is derived from the root word for Sidon itself, צִידוֹן (Tsidon). The term is used in various contexts, including references to the Sidonians and, in earlier literature, to the Phoenicians.
צִידֹנִי adj.gent. of foregoing [r.bs.ai]; as subst. = Sidonians; in earlier lit. appar. = Phoenicians
base
H6722 צִידֹנִי as subst. = Sidonians
6722 Tsiydoniy tsee-do-nee'
patrial from 6721; a Tsidonian or inhabitant of
Tsidon:--Sidonian, of Sidon, Zidonian.
see HEBREW for 06721
צִידֹנִי (tsi.do.ni) — Sidonian.
Group of tsi.don (צִידוֹן "Sidon" H6721H)
§ Sidonians
an inhabitant of Sidon
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
the Greek form of the word Zidonians, usually so exhibited in the Authorized Version of the Old Testament. It occurs (3:9; Joshua 13:4,6; Judges 3:3; 1 Kings 5:6) [ZIDON, OR SIDON]
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HC/Acmpc — ConjunctionHC/Acmpc
מַלְכָּם (Malkam) refers to a Benjamite mentioned in 1 Chronicles 8:9, while מִלכֹּם (Milcom) denotes the god of the Ammonites, associated with child sacrifices. Both names mean "great king" and are linked to the idol worship practices of ancient Israel. The entries indicate that Milcom is also referred to as Molech.
מַלְכָּם n.pr.m. a Benjamite
base
מִלכֹּם n.pr.div. Milcom, god of Ammonites
base
H4445a מַלְכָּם a Benjamite H4445b מִלכֹּם Milcom, god of Ammonites
4445 Malkam mal-kawm'
or Milkowm {mil-kome'}; from 4428 for 4432; Malcam or Milcom,
the national idol of the Ammonites:--Malcham, Milcom.
see HEBREW for 04428
see HEBREW for 04432
מַלְכָּם (mal.kam) — Malcam.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.9;
son of: Shaharaim (H7842) and Hodesh (H2321);
brother of: Jobab (H3103J), Zibia (H6644), Mesha (H4331), Jeuz (H3263), Sachia (H7634), Mirmah (H4821), Abitub (H0036) and Elpaal (H0508)
§ Milcom = "great king"
a Benjamite, son of Shaharaim by his wife Hodesh
מִלכֹּם (mil.kom) — Milcom.
Milcom = "great king"
the god of the Ammonites and Phoenicians to whom some Israelites sacrificed their infants in the valley of Hinnom
1a) also 'Molech'
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
N-proper — Noun properHNpt
mil'-kom, mil'-kom. See MOLECH.
(great king). [MOLECH]
See MOLOCH.
their king
שִׁקּוּץ (shiqquwts) refers to a detested or abominable thing, particularly in the context of idolatry. It is derived from a root meaning 'disgusting' or 'filthy.' The term is used to describe both idols and things that are considered detestable, highlighting its strong negative connotation.
שִׁקּוּץ, שִׁקֻּץ n.m. detested thing
base
H8251 שִׁקּוּץ, שִׁקֻּץ detested thing
8251 shiqquwts shik-koots'
or shiqquts {shik-koots'}; from 8262; disgusting, i.e.
filthy; especially idolatrous or (concretely) an idol:--
abominable filth (idol, -ation), detestable (thing).
see HEBREW for 08262
שִׁקּוּץ (shiq.quts) — abomination.
detestable thing or idol, abominable thing, abomination, idol, detested thing
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…
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
The descendants of Ammon, or Ben-Ammi, a son of Lot. They destroyed an ancient race of giants called Zamzummim, and seized their country, which lay east of Judea, De 2:19-21. Their territory extended from the Arnon to the Jabbok, and from the Jordan a considerable distance into Arabia. Their capital city was Rabbah, (also called Rabbath Ammon, and afterwards Philadelphia,) which stood on the Jabbok. Yet in the time of Moses they had been driven out of this region, towards the east, by the Amorites, Nu 21:21-35 32:33. Moses was forbidden to assail them, De 2:19. They were gross idolaters; their chief idol being Moloch, supposed to be the same with Saturn, 1Ki 11:5-7