1 Kings 14:3 — Word Study
WLCוְלָקַ֣חַתְּ בְּ֠יָדֵךְ עֲשָׂרָ֨ה לֶ֧חֶם וְנִקֻּדִ֛ים וּבַקְבֻּ֥ק דְּבַ֖שׁ וּבָ֣את אֵלָ֑יו ה֚וּא יַגִּ֣יד לָ֔ךְ מַה־ יִּֽהְיֶ֖ה לַנָּֽעַר׃
BSATakelâqach■ with youyâd tenʻeser loaves of breadlechem [food, especially grain] some cakesniqqud [small, broken pieces, crumbly, dry biscuits] and a jarbaqbuq [flask, container for liquids] of honeydᵉbash [a sweet, valuable food] and gobôwʼ [approach, come near] to himʼêl ◂Hehûwʼ [the prophet, a spokesperson for God] will tellnâgad▸ [declare openly, reveal] whatmâh [in what manner, to what extent] will becomehâyâh▸ [happen, come to be] of the boynaʻar [youth, a young person, from infancy to adolescence]
| Greek | English | Parsing |
|---|---|---|
| וְלָקַ֣חַתְּ | and you will take | Verb, Qal, sequential perfect second person feminine singular |
| בְּ֠יָדֵךְ | in hand your | Preposition, noun common both singular construct, suffix |
| עֲשָׂרָ֨ה | ten | Noun common, feminine singular absolute |
| לֶ֧חֶם | bread[s] | Noun common, masculine singular absolute |
| וְנִקֻּדִ֛ים | and cakes | Conjunction, noun common masculine plural absolute |
| וּבַקְבֻּ֥ק | and a jar of | Conjunction, noun common masculine singular construct |
| דְּבַ֖שׁ | honey | Noun common, masculine singular absolute |
| וּבָ֣את | and you will go | Verb, Qal, sequential perfect second person feminine singular |
| אֵלָ֑יו | to him | Preposition, suffix |
| ה֚וּא | he | Pronoun |
| יַגִּ֣יד | he will tell | Verb, Hiphil, imperfect third person masculine singular |
| לָ֔ךְ | to you | Preposition, suffix |
| מַה־ | what? | Pronoun |
| יִּֽהְיֶ֖ה | will it happen | Verb, Qal, imperfect third person masculine singular |
| לַנָּֽעַר׃ | to the lad | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the boy.” |
| KJV | And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. |
| ASV | And take with thee ten loaves, and cakes, and a cruse of honey, and go to him: he will tell thee what shall become of the child. |
| YLT | and thou hast taken in thy hand ten loaves, and crumbs, and a bottle of honey, and hast gone in unto him; he doth declare to thee what becometh of the youth.' |
| WEB | Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the child.” |
| BBE | And take with you ten cakes of bread and dry cakes and a pot of honey, and go to him: he will give you word of what is to become of the child. |
Where the translations agree is in the phrase 'what will become of the boy' — see How Translations Differ.
The sentence structure includes a main command followed by additional clauses that detail the actions and objects involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbלָקַח
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 14:3
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 — Jeroboam's Inquirygenerated
1 Kings 14:3 describes Jeroboam's concern for his sick son, prompting him to send his wife to the prophet Ahijah for guidance. This narrative illustrates the desperation of a father seeking answers about his child's future, reflecting the broader theme of divine communication through prophets in the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 13:7 | Then the king said to the man of God, “Come home with me and refresh yourself, and I will give you a reward.” |
| 2 | 1 Samuel 9:7–8 | “If we do go,” Saul replied, “what can we give the man? For the bread in our packs is gone, and there is no gift to take to the man of God. What do we have?” |
| 3 | 2 Kings 4:42 | Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha. |
| 4 | 2 Kings 5:5–15 | “Go now,” said the king of Aram, “and I will send you with a letter to the king of Israel.” So Naaman departed, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of clothing. |
| 5 | 2 Kings 8:7–9 | Then Elisha came to Damascus while Ben-hadad king of Aram was sick, and the king was told, “The man of God has come here.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יִּֽהְיֶ֖ה, yih.Yehgenerated
The verb יִּֽהְיֶ֖ה (*yihyeh*) is derived from the root הָיָה (*hayah*), meaning 'to be' or 'to happen'. It indicates a future event or state, often translated as 'will be' or 'will happen'. The parsing as an imperfect form suggests an ongoing or future action, emphasizing the uncertainty of the outcome for the boy.
In this context, it reflects the inquiry into the fate of Jeroboam's son, highlighting the reliance on prophetic insight to understand future events.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'what will become of the boy' captures the essence of the inquiry.
Sentence Structuregenerated
The finite verb יִּֽהְיֶ֖ה (*yihyeh*), meaning 'will happen', anchors the verse, with several phrases providing context about the actions and objects involved. The structure emphasizes the sequence of actions leading to the inquiry about the boy's fate.
The Hebrew word order places the imperative to take food first, indicating its importance in the narrative flow. This highlights Jeroboam's proactive approach in seeking divine guidance.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb יִּֽהְיֶ֖ה with a Greek equivalent that conveys a similar sense of future occurrence. This choice reflects the translators' intention to maintain the prophetic tone of the original text.
The consistent rendering of key terms between the Hebrew and Greek suggests a shared understanding of the narrative's significance.
In plain words — the whole versegenerated
1 Kings 14:3 shows Jeroboam asking his wife to take food to the prophet Ahijah, who will reveal what will happen to their sick son. This reflects Jeroboam's concern and the importance of seeking guidance from God through His prophets.
Frequently Asked Questionsgenerated
Jeroboam wants to know the fate of his son, who is ill, and seeks guidance from the prophet Ahijah.
He instructs her to disguise herself and take food to the prophet, hoping to receive a favorable answer regarding their son's health.
The food symbolizes preparation and the act of seeking divine favor, as offerings were often made to prophets.
This action shows Jeroboam's desperation and reliance on prophetic insight, highlighting his concern for his family's well-being.
Reflection Questionsgenerated
- What does this verse teach us about seeking guidance in difficult times?
- How can we prepare ourselves when approaching God for answers?
- In what ways do we see the importance of prophets in the Old Testament?
- How does Jeroboam's action reflect our own responses to crises in our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd take with thee ten loaves, and cracknels, and a cruse of honey, and go to him,.... It being usual to carry a present to a prophet when he was inquired of on any account, see 1 Samuel 9:7 and this
Read John Gill on 1 Kings 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. Ten loaves, and cracknels, and a cruse of honey.
Read Robert Jamieson on 1 Kings 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA cruse of honey; a present, after the manner, ,8 8:8; but mean, as became an ordinary country woman, which she personated. And go to him, to inquire the event of this sickness, as the following words imply.
Read Matthew Poole on 1 Kings 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 14:3 And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.Ver. 3. And take with thee ten loaves.] A poor country present, that she might seem none other than a plain country woman, yet willing to show her thankfulness. And cracknels.] Or, Plain cakes; Heb., Punctata, tenues placentulas punctis respersas. And a cruse of honey.] Or, Bottle, a narrow mouthed vessel, that when it is emptied soundeth bakbuk, that is the Hebrew word here used. See the like in Job 39:30, where the vultures are said to glut glut blood, by an onomatopoeia.
Read John Trapp on 1 Kings 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And take.—The presentation of this offering, designedly simple and rustic in character, accords with the custom (1 Samuel 9:7-8) of approaching the prophet at all times with some present, however trifling. In itself an act simply of homage, it would easily degenerate into the treatment of the prophetic function as a mere matter of merchandise. (See above, 1 Kings 13:7.)
Read Charles John Ellicott on 1 Kings 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Ten loaves] Probably common or household bread. Cracknels] נקדים nikkuddim, spotted, or perforated bread; thin cakes, pierced through with many holes, the same as is called Jews' bread to the present day, and used by them at the passover. It was customary to give presents to all great personages; and no person consulted a prophet without bringing something in his hand.
Read AdamClarke on 1 Kings 14 →
CambridgeThe Cambridge Bible for Schools and Colleges3. cracknels] The word so rendered is found only here and in Joshua 9:5, of the bread of the Gibeonites, which became mouldy. Some take the word there in the sense of crumbling, so dry that it crumbled into bits. In the present passage however it must mean a sort of cake, perhaps dry baked. The whole of the present which the queen was to take with her was such as a woman of humble position would bring. The traditional interpretation of the Talmud makes the word to mean small cakes about the size of half an egg. The LXX. (Alex.) adds as explanatory, that they were for the prophet’s children. and a cruse] The word only occurs here and in Jeremiah 19:1; Jeremiah 19:10, where it is rendered…
Read Cambridge on 1 Kings 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleSee the marginal reference The presents here were selected for the purpose of deception, being such as a poor country person would have been likely to bring.
Read Albert Barnes on 1 Kings 14 →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
Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the boy.”
Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the child.”
Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the boy.”
Take ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.”
Tyndale line
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
And take with thee ten loaves, and cakes, and a cruse of honey, and go to him: he will tell thee what shall become of the child.
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he will tell thee what shall become of the child.
And take with thee tenne loaues and craknels, and a bottell of honie, and go to him: hee shall tell thee what shall become of the yong man.
Strictly literal
And take with thee ten loaves, and cakes, and a cruse of honey, and go to him: he will tell thee what shall become of the lad.
and thou hast taken in thy hand ten loaves, and crumbs, and a bottle of honey, and hast gone in unto him; he doth declare to thee what becometh of the youth.'
and you have taken in your hand ten loaves, and crumbs, and a bottle of honey, and have gone to him; he declares to you what becomes of the youth.”
And take with thee ten loaves of bread and spice-cakes, and a cruise of honey, and go to him: he will tell thee what is to become of the lad.
Take with you ten loaves, some cakes, and a jar of honey, and go to Ahijah. He will tell you what will happen to the child.”
From the Latin
Take also with thee ten leaves, and cracknels, and a pot of honey, and go to him: for he will tell thee what shall become of this child.
Simplified
Take with you ten loaves of bread, some cakes, and a jar of honey for him. He will explain to you what will happen to the boy.”
And take with you ten cakes of bread and dry cakes and a pot of honey, and go to him: he will give you word of what is to become of the child.
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 agree on the wording of this verse, with all 15 words matched. This alignment indicates a strong preservation of the text across these ancient witnesses.
וְלָקַ֣חַתְּ בְּ֠יָדֵךְ עֲשָׂרָ֨ה לֶ֧חֶם וְנִקֻּדִ֛ים וּבַקְבֻּ֥ק דְּבַ֖שׁ וּבָ֣את אֵלָ֑יו ה֚וּא יַגִּ֣יד לָ֔ךְ מַה־ יִּֽהְיֶ֖ה לַנָּֽעַר׃
15 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 14:3
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-Perf-2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2fs
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular absoluteHNcfsa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
נִקּוּד (niqqud) refers to something that is crumbled or easily crumbles, specifically crumbs or a type of hard biscuit. The entries suggest it is related to the concept of a crumb, with some lexicons indicating it may also refer to a biscuit or cake that is pricked. There is no significant disagreement among the lexicons.
[נִקּוּד] n.[m.] perh. what is crumbled or easily crumbles, crumb
base
H5350 נִקּוּד, נִקֻּד
5350 niqqud nik-kood'
from the same as 5348; a crumb (as broken to spots); also a
biscuit (as pricked):--cracknel, mouldy.
see HEBREW for 05348
נִקּוּד (niq.qud) — crumb.
1) crumbled thing, thing easily crumbled, crumbs
1a) crumbs
1b) apparently a kind of hard biscuit or cake
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
בַּקְבֻּק (baqbuk) refers to a bottle or flask, derived from a root that suggests the sound made when emptying it. The entries consistently define it as a container for liquids, emphasizing its use in contexts like flasks or bottles.
בַּקְבֻּק n.[m.] flask (from gurgling sound of emptying)
base
H1228 בַּקְבֻּק
1228 baqbuk bak-book'
from 1238; a bottle (from the gurgling in emptying):--bottle,
cruse.
see HEBREW for 01238
בַּקְבֻּק (baq.buq) — flask.
flask, bottle
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
N-ms — Noun common · masculine singular absoluteHNcmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
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-2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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 | Suff — Preposition · suffixHR/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
See TALE.
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
In the Old Testament this word occurs as the translation of na`ar, "young person," "child," "servant," the Revised Version (British and American) properly substituting "servant" in 2Ki 4:19; Jud 16:26 is another passage where either sense of the original word may be intended. The word occurs in the New Testament in Joh 6:9 as the translation of paidarion; in Ac 20:12, pais (the King James Version "young man").
