1 Kings 14:30 — Word Study
WLCוּמִלְחָמָ֨ה הָיְתָ֧ה בֵין־ רְחַבְעָ֛ם וּבֵ֥ין יָרָבְעָ֖ם כָּל־ הַיָּמִֽים׃
BSAThere washâyâh■ [continual, ongoing] ◂warmilchâmâh [battle, conflict] betweenbêyn [throughout the reign of] RehoboamRᵉchabʻâm [son of Solomon, king of Judah] and JeroboamYârobʻâm [the people will contend, king of Israel] throughoutkôl [all, during the entirety of] [their] daysyôwm [years, lifetime]
| Greek | English | Parsing |
|---|---|---|
| וּמִלְחָמָ֨ה | and war | Conjunction, noun common feminine singular absolute |
| הָיְתָ֧ה | it was | Verb, Qal, perfect third person feminine singular |
| בֵין־ | between | Prep |
| רְחַבְעָ֛ם | Rehoboam | Noun proper masculine |
| וּבֵ֥ין | and between | Conjunction |
| יָרָבְעָ֖ם | Jeroboam | Noun proper masculine |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיָּמִֽים׃ | the days | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There was war between Rehoboam and Jeroboam throughout their days. |
| KJV | And there was war between Rehoboam and Jeroboam all their days. |
| ASV | And there was war between Rehoboam and Jeroboam continually. |
| YLT | And war hath been between Rehoboam and Jeroboam all the days; |
| WEB | There was war between Rehoboam and Jeroboam continually. |
| BBE | And there was war between Rehoboam and Jeroboam all their days. |
Where they part company is בֵּין — see How Translations Differ.
The main clause states the existence of war, with two prepositional phrases providing context about the parties involved and the duration of the conflict.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִלְחָמָה
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 14:30
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 Reigns of Rehoboam and Jeroboamgenerated
1 Kings 14:30 summarizes the ongoing conflict between Rehoboam, king of Judah, and Jeroboam, king of Israel. This war is a significant aspect of their reigns, reflecting the political and social tensions that existed following the division of the kingdom after Solomon's death. The mention of this war sets the stage for understanding the challenges faced by both kings during their rule.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:24 | that this is what the LORD says: ‘You are not to go up and fight against your brothers, the Israelites. Each of you must return home, for this word is from Me.’” So they listened to the word of the LORD and turned back according to the word of the LORD. |
| 2 | 1 Kings 15:6–7 | And there was war between the houses of Rehoboam and Jeroboam all the days of Abijam’s life. |
| 3 | 2 Chronicles 12:15 | Now the acts of Rehoboam, from first to last, are they not written in the records of Shemaiah the Prophet and of Iddo the Seer concerning the genealogies? There was war between Rehoboam and Jeroboam throughout their days. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִלְחָמָה, u.mil.cha.Mahgenerated
The word מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from a root that conveys the concept of fighting and encompasses both specific battles and the broader idea of warfare. This term is commonly used in the Bible to describe various conflicts, including those in the historical accounts of the Israelites.
In this verse, it signifies the ongoing conflict that characterized the reigns of Rehoboam and Jeroboam, indicating that their rule was marked by strife and division.
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 finite verb הָיְתָ֧ה (hayetah), meaning 'it was,' governs the entire sentence. The subject, מִלְחָמָה (milchamah), precedes the verb, establishing the war as the central focus of the statement.
The structure reflects a straightforward narrative style typical of historical accounts, where the subject and verb are clearly articulated, followed by prepositional phrases that provide additional context.
Septuagint Backgroundgenerated
The Septuagint translates מִלְחָמָה as πόλεμος (polemos), which also means 'war.' This choice aligns closely with the Hebrew meaning, maintaining the focus on conflict.
The use of ἦν (ēn) for הָיְתָ֧ה emphasizes the existence of the war, paralleling the Hebrew's assertion of its ongoing nature.
In plain words — the whole versegenerated
1 Kings 14:30 tells us that there was war between Rehoboam and Jeroboam throughout their days. This means that the two kings were in a state of conflict for the entirety of their reigns, highlighting the division in the kingdom after Solomon's rule.
Frequently Asked Questionsgenerated
The war signifies the ongoing conflict and division between the kingdoms of Judah and Israel following Solomon's reign, reflecting the political instability of the time.
The conflict likely influenced their policies and decisions, as each king sought to secure their position and maintain control over their respective territories.
Yes, the war is referenced in other passages, such as 1 Kings 12:24 and 2 Chronicles 12:15, which provide additional context to the conflict.
The conflict serves as a reminder of the consequences of division and strife within leadership, and how it can impact a nation as a whole.
Reflection Questionsgenerated
- What lessons can we learn from the ongoing conflict between Rehoboam and Jeroboam?
- How does the division of the kingdom reflect on the importance of unity in leadership?
- In what ways can we apply the lessons from this historical conflict to our own lives?
- How can understanding the context of these kings help us grasp the significance of their reigns?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 14:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd there was war between Rehoboam and Jeroboam all their days.
Read John Gill on 1 Kings 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there was war between Rehoboam and Jeroboam all their days. There was war between Rehoboam and Jeroboam.
Read Robert Jamieson on 1 Kings 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot an invasive war with potent armies, which was forbidden, , and not revived until Abijam’ s reign, 2 Chronicles 13; but a defensive war from those hostilities which by small parties and skirmishes they did to one another.
Read Matthew Poole on 1 Kings 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 14:30 And there was war between Rehoboam and Jeroboam all [their] days.Ver. 30. All their days.] Skirmishes there were continually about the borders.
Read John Trapp on 1 Kings 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) There was war . . .—Of such war we have no record, since the day when Shemaiah forbade Rehoboam’s invasion of the new kingdom; nor is there even mention of any action of Israel in aid of the Egyptian attack, although it is likely enough that such action was taken. The meaning may simply be that there was continued enmity, breaking off all peaceful relations; but in the scantiness of the record we can have no certainty that actual war did not take place, though it has found no place in the history.
Read Charles John Ellicott on 1 Kings 14 →CambridgeThe Cambridge Bible for Schools and Colleges30. all their days] R.V. continually: as the same words are rendered in a very similar passage about Saul and David in A.V. 1 Samuel 18:29.
Read Cambridge on 1 Kings 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. War between Rehoboam and Jeroboam — Not merely a feeling of hostility, but frequent wars.
Read Daniel Denison Whedon 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
There was war between Rehoboam and Jeroboam throughout their days.
There was war between Rehoboam and Jeroboam continually.
There was war between Rehoboam and Jeroboam throughout their days.
Rehoboam and Jeroboam were continually at war with each other.
Tyndale line
And there was war between Rehoboam and Jeroboam all their days.
And there was war between Rehoboam and Jeroboam continually.
And there was war between Rehoboam and Jeroboam continually.
And there was war between Rehoboam and Jeroboam all their days.
And there was warre betweene Rehoboam and Ieroboam continually.
Strictly literal
And there was war between Rehoboam and Jeroboam all [their] days.
And war hath been between Rehoboam and Jeroboam all the days;
And there has been war between Rehoboam and Jeroboam [for] all the days;
And there was war between Rehobo'am and Jerobo'am all the days.
There was constant warfare between Rehoboam and Jeroboam.
From the Latin
And there was war between Roboam and Jeroboam always.
Simplified
Rehoboam and Jeroboam were always at war with each other.
And there was war between Rehoboam and Jeroboam all their days.
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, "וּמִלְחָמָ֨ה הָיְתָ֧ה בֵין־ רְחַבְעָ֛ם וּבֵ֥ין יָרָבְעָ֖ם כָּל־ הַיָּמִֽים׃" which translates to "There was war between Rehoboam and Jeroboam throughout their days." The Septuagint agrees with the Masoretic Text in meaning, as all eight words match in their word-by-word correspondence, although the Greek translation may differ in word order and articles. There are no significant differences in the core message of this verse among the ancient witnesses, including the Samaritan Pentateuch and the Dead Sea Scrolls, which also support the same idea of ongoing conflict between Rehoboam and Jeroboam.
וּמִלְחָמָ֨ה הָיְתָ֧ה בֵין־ רְחַבְעָ֛ם וּבֵ֥ין יָרָבְעָ֖ם כָּל־ הַיָּמִֽים׃
8 of the 8 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 14:30
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.
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
רְחַבְעָם (Rechab'am) refers to Rehoboam, a king of Judah and son of Solomon. The name means 'a people has enlarged' and is derived from roots meaning 'to be wide' and 'people.' He is first mentioned in 1 Kings 11:43 and is noted for ruling during the Divided Monarchy.
רְחַבְעָם n.pr.m. Rehoboam;—king of Judah, son of Solomon
base
H7346 רְחַבְעָם
7346 Rchab`am rekh-ab-awm'
from 7337 and 5971; a people has enlarged; Rechabam, an
Israelite king:--Rehoboam.
see HEBREW for 07337
see HEBREW for 05971
רְחַבְעָם (re.chav.am) — Rehoboam.
A king of the tribe of Judah living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.43;
son of: Solomon (H8010) and Naamah (H5279A);
brother of: Taphath (H2955) and Basemath (H1315); married to Maacah (H4601K), Mahalath (H4258H) and Abihail (H0032J);
father of: Abijah (H0029I), Jeush (H3266K), Shemariah (H8114H), Zaham (H2093), Attai (H6262I), Ziza (H2124H) and Shelomith (H8019)
Also named: Rhoboam (Ῥοβοάμ "Rehoboam" G4497)
§ Rehoboam = "a people has enlarged"
son of Solomon and the 1st king of Judah after the split up of the kingdom of Israel
N-proper — Noun proper masculineHNpm
re-ho-bo'-am (rechabh`am, "the people is enlarged," or perhaps "Am is wide" Rhoboam; "Roboam," Mt 1:7 the King James Version):
1. The Disruption of the Kingdom
2. Underlying Causes of Disruption
3. Shemaiah Forbids Civil War
4. Rehoboam's Prosperity
5. Shishak's Invasion
6. His Death
The son and successor of Solomon, the last king to claim the throne of old Israel and the first king of Judah after the division of the kingdom. He was born circa 978 BC. His mother was Naamah, an Ammonitess. The account of his reign is contained in 1Ki 14:21-31; 2Ch 10-12. The incidents leading to the disruption of the kingdom are told in 1Ki 11:43-12:24; 2Ch 9:31-11:4.
Rehoboam
He enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah “the Ammonitess,” some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon’s reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (
(enlarger of the people), son of Solomon by the Ammonite princess Naamah, (1 Kings 14:21,31) and his successor. (1 Kings 11:43) Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his father’s counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [JEROBOAM] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, (1 Kings…
The son and successor of Solomon, by Naamah, an Ammonitess, 1Ki 12:1-33 14:21-31 2Ch 10:1-12:16. He was forty-one years old when he began to reign, and was therefore born at the beginning of his father’s reign.
He ascended the throne about 975 B.C., and reigned seventeen years at Jerusalem. Under his reign the ten tribes revolted, and formed the kingdom of Israel under Jeroboam. The immediate cause of this schism was Rehoboam’s headstrong folly in rejecting experienced counselors, and claiming tyrannical power. He at once sought to recover the revolted tribes by force; and though directed by God not to make war, he did not long delay hostilities, and these continued during his whole reign. The people also fell into idolatry, and were punished in the fifth year of Rehoboam by an…
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
יָֽרָבְעָם (Yarob`am) refers to Jeroboam, a name associated with two kings of Israel. The name means 'the people will contend' and is linked to the first king of the northern kingdom after its split from Judah, as well as the eighth king from the dynasty of Jehu. The entries consistently highlight his role in introducing idolatry and maintaining the kingdom's borders.
יָֽרָבְעָם 104 n.pr.m. Jeroboam
90 leader of revolt of N. Isr. (10th cent.), and first king
son of Jehoash of N. Isr. (8th cent.) and 13th king
base
H3379 יָֽרָבְעָם
3379 Yarob`am yaw-rob-awm'
from 7378 and 5971; (the) people will contend; Jarobam, the
name of two Israelite kings:--Jeroboam.
see HEBREW for 07378
see HEBREW for 05971
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
A king of the Kingdom of Israel, living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.26;
son of: Nebat (H5028) and Zeruah (H6871);
father of: Abijah (H0029H), Nadab (H5070H)
§ Jeroboam = "the people will contend"
1) the first king of the northern kingdom of Israel when the kingdom split at the death of Solomon and the 10 tribes split off from Judah and Benjamin and the kingdom under Solomon's son Rehoboam; idolatry was introduced at the beginning of his reign
2) the 8th king of the northern kingdom of Israel, son of Joash, and 4th in the dynasty of Jehu; during his reign the Syrian invaders were repelled and the kingdom restored to its former borders but the idolatry of the kingdom was maintained
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
N-proper — Noun proper masculineHNpm
jer-o-bo'-am (yarobh`am; Septuagint Hieroboam, usually assumed to have been derived from riyb and `am, and signifying "the people contend," or, "he pleads the people's cause"): The name was borne by two kings of Israel.
(1) Jeroboam I, son of Nebat, an Ephraimite, and of Zeruah, a widow (1Ki 11:26-40; 12-14:20). He was the first king of Israel after the disruption of the kingdom, and he reigned 22 years (937-915 BC).
I. Jeroboam I
1. Sources:
The history of Jeroboam is contained in 1Ki 11:26-40; 12:1-14:20; 2Ch 10:1-11:4; 11:14-16; 12:15; 13:3-20, and in an insertion in the Septuagint after 1Ki 12:24 (a-z). This insertion covers about the same ground as the Massoretic Text…
Jeroboam
Increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), “an Ephrathite,” the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the “burnden”, i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was…
(whose people are many). The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. (1 Kings 11:28) he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. (1 Kings 11:29-40) The attempts of Solomon to cut short Jeroboam’s designs occasioned his flight into Egypt. There he remained until Solomon’s death. After a year’s longer stay in Egypt, during which…
The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon’s reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa