1 Kings 18:4 — Word Study
WLCוַיְהִי֙ בְּהַכְרִ֣ית אִיזֶ֔בֶל אֵ֖ת נְבִיאֵ֣י יְהוָ֑ה וַיִּקַּ֨ח עֹבַדְיָ֜הוּ מֵאָ֣ה נְבִאִ֗ים וַֽיַּחְבִּיאֵ֞ם חֲמִשִּׁ֥ים אִישׁ֙ בַּמְּעָרָ֔ה וְכִלְכְּלָ֖ם לֶ֥חֶם וָמָֽיִם׃
BSAfor whenhâyâh▸ JezebelʼÎyzebel [the wicked queen] had slaughteredkârath [cut off, destroyed] the prophetsnâbîyʼ [spokespersons, messengers] of the LORDYᵉhôvâh [Yehovah, the divine King] ObadiahʻÔbadyâh [a faithful servant] had takenlâqach▸ [rescued, saved] a hundredmêʼâh [a large group] prophetsnâbîyʼ and hidden themchâbâʼ▸ [concealed, protected] fiftychămishshîym menʼîysh [faithful individuals] per cavemᵉʻârâh [a secret, hidden place] providing themkûwl■ [sustaining, supporting] with foodlechem [nourishment, bread] and watermayim [refreshment, hydration]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי֙ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בְּהַכְרִ֣ית | when cut off | Preposition, verb hiphil infinitive construct common |
| אִיזֶ֔בֶל | Jezebel | Noun proper feminine |
| אֵ֖ת | the object marker | Particle |
| נְבִיאֵ֣י | [the] prophets of | Noun common, masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַיִּקַּ֨ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| עֹבַדְיָ֜הוּ | Obadiah | Noun proper masculine |
| מֵאָ֣ה | one hundred | Noun common, feminine singular absolute |
| נְבִאִ֗ים | prophets | Noun common, masculine plural absolute |
| וַֽיַּחְבִּיאֵ֞ם | and he hid them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| חֲמִשִּׁ֥ים | fifty | Noun common, masculine plural absolute |
| אִישׁ֙ | man | Noun common, masculine singular absolute |
| בַּמְּעָרָ֔ה | in the cave | Preposition, noun common feminine singular absolute |
| וְכִלְכְּלָ֖ם | and he supplied them | Verb piel sequential perfect third person masculine singular, suffix |
| לֶ֥חֶם | food | Noun common, masculine singular absolute |
| וָמָֽיִם׃ | and water | Conjunction, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.) |
| KJV | For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) |
| ASV | for it was so, when Jezebel cut off the prophets of Jehovah, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) |
| YLT | and it cometh to pass, in Jezebel's cutting off the prophets of Jehovah, that Obadiah taketh a hundred prophets, and hideth them, fifty men in a cave, and hath sustained them with bread and water — |
| WEB | for when Jezebel cut off Yahweh’s prophets, Obadiah took one hundred prophets, and hid them fifty to a cave, and fed them with bread and water.) |
| BBE | For when Jezebel was cutting off the prophets of the Lord, Obadiah took a hundred of them, and kept them secretly in a hole in the rock, fifty at a time, and gave them bread and water.) |
Where they part company is in the rendering of נְבִיאֵ֣י — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that elaborate on the actions taken by Obadiah.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִיזֶבֶל
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 18:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Protection of the Prophetsgenerated
1 Kings 18:4 describes a critical moment when Jezebel, the queen, sought to eliminate the prophets of Yahweh. In this context, Obadiah, a servant in Ahab's palace, demonstrates his loyalty to God by hiding a hundred prophets from her wrath. This act of bravery highlights the tension between faithfulness to God and the dangerous political climate of the time, where prophets faced persecution for their beliefs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 9:26 | But they were disobedient and rebelled against You; they flung Your law behind their backs. They killed Your prophets, who had admonished them to return to You. They committed terrible blasphemies. |
| 2 | Matthew 21:35 | But the tenants seized his servants. They beat one, killed another, and stoned a third. |
| 3 | Revelation 17:4–6 | The woman was dressed in purple and scarlet, and adorned with gold and precious stones and pearls. She held in her hand a golden cup full of abominations and the impurities of her sexual immorality. |
| 4 | Hebrews 11:38 | The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground. |
| 5 | 1 Kings 18:13 | Was it not reported to my lord what I did when Jezebel slaughtered the prophets of the LORD? I hid a hundred prophets of the LORD, fifty men per cave, and I provided them with food and water. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נְבִיאֵ֣י, ne.vi.'Eigenerated
The word נְבִיאֵ֣י (nevi'ei) is the plural form of נָבִיא (navi), meaning 'prophets'. It refers to those who speak on behalf of God, acting as His messengers. The parsing indicates that it is a masculine plural construct, which shows that it refers to multiple individuals who hold this prophetic role.
Prophets in the biblical context are often seen as spokespersons for God, delivering messages to the people. This word encompasses both true prophets, who faithfully convey God's word, and false prophets, who may lead people astray. In this verse, it specifically refers to the prophets of Yahweh who were under threat from Jezebel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יִּקַּ֨ח, he took, which governs the actions of Obadiah. The structure includes several phrases that detail the actions taken: the subject (Obadiah) takes the prophets, hides them, and provides for their needs.
The sentence is complex, with multiple clauses detailing the actions of Obadiah and the circumstances surrounding Jezebel's actions. The use of the prepositional phrases emphasizes the conditions under which the prophets were hidden.
Septuagint Backgroundgenerated
The Septuagint translates נְבִיאֵ֣י as προφήτας (prophētas), which means 'prophets'. This choice reflects a direct correspondence to the Hebrew term, maintaining the role of these individuals as spokespersons for God.
The use of προφήτας indicates a continuity in the understanding of prophetic figures from the Hebrew text to the Greek translation, emphasizing their significance in both texts.
In plain words — the whole versegenerated
1 Kings 18:4 tells us that Jezebel slaughtered the prophets of Yahweh, but Obadiah took a hundred of them and hid them in caves, providing them with food and water. This act shows Obadiah's courage and commitment to protecting God's messengers during a time of great danger.
Frequently Asked Questionsgenerated
Jezebel was the wife of King Ahab and is known for her role in promoting the worship of Baal and persecuting the prophets of Yahweh, leading to the slaughter of many.
Obadiah hid a hundred prophets in caves, providing them with food and water to keep them safe from Jezebel's wrath.
Hiding the prophets was a brave act of defiance against Jezebel's persecution and demonstrated Obadiah's loyalty to God and His messengers.
This verse illustrates the conflict between the worship of Yahweh and the idolatry promoted by Jezebel, setting the stage for the prophetic confrontation that follows.
Reflection Questionsgenerated
- What does Obadiah's action teach us about standing up for our beliefs in difficult situations?
- How can we provide support to those who are being persecuted for their faith?
- What role do prophets play in our understanding of God's message today?
- In what ways can we be faithful servants like Obadiah in our own lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 18:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor it was so, when Jezebel cut off the prophets of the Lord,.... Or slew them, as the Targum; put them to death some way or another; such as were brought up in the schools of the prophets, trained
Read John Gill on 1 Kings 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) An hundred prophets - not men
Read Robert Jamieson on 1 Kings 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleProphets: this name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, praising God, and the like, as ; and in this place compared with , where Elijah saith, I only remain a prophet of the Lord, to wit, strictly so called; and ,29 . Fed them, with the hazard of his own life, and against the king’ s command; as wisely considering that no command of an earthly prince could overrule the command of the supreme Lord, the King of kings, or discharge him from those acts of piety to God, and charity to men, which God’ s law indispensably required. With bread and water; either…
Read Matthew Poole on 1 Kings 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 18:4 For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)Ver. 4. When Jezebel cut off the prophets of the Lord.] Who declaimed against her idolatry, and proclaimed hell fire, &c. Who can stand still to have his eyes picked out Obadiah took a hundred prophets.] This was a sure sign of the true fear of God in him, quitting his heart of carnal fears, and quickening it to help God’ s persecuted prophets not without the hazard of his head, if once it had been noticed. But he was as secret as good; else he could not have done so much service to the Church. Policy and…
Read John Trapp on 1 Kings 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Jezebel cut off the prophets.—The persecution here referred to, in which for the first time the royal power was placed in distinct antagonism to the prophetic order, is only known by this allusion. It may probably have followed on the denunciation of judgment; and Elijah’s retirement to Cherith and Zarephath may have been a means of escape from it. If Elijah’s oft-repeated phrase, “I, even I, alone remain,” is to be taken literally, Obadiah’s merciful interposition must have availed only for a time, or have simply given opportunity of escape.
Read Charles John Ellicott on 1 Kings 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Fed them with bread and water.] By these are signified the necessaries of life, of whatsoever kind.
Read AdamClarke on 1 Kings 18 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Jezebel cut off the prophets of the Lord] Not content with having Baal-worship established and fostered by her husband, the queen determined to destroy all the worshippers of Jehovah, and probably she included in her extermination the priests who ministered at Dan and Bethel, for they did not disown Jehovah, though they brake His law by setting up an image to represent him. But no doubt the larger number whom Jezebel cut off were ‘the sons of the prophets,’ those who belonged to the schools of the prophets, which we learn from 2 Kings 2. were both numerous and largely frequented. It was a hundred of these men whom Obadiah saved in the time of persecution. The story of Jezebel’s butchery…
Read Cambridge on 1 Kings 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleWe have no details of Jezebel’s deed of blood. Some have conjectured that it was the answer of Jezebel to Elijah’s threat, and that the command given him to hide in Cherith alone saved him from being one of the victims.
Read Albert Barnes on 1 Kings 18 →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
for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.)
for when Jezebel cut off Yahweh’s prophets, Obadiah took one hundred prophets, and hid them fifty to a cave, and fed them with bread and water.)
for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.)
When Jezebel was killing the Lord’s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.)
Tyndale line
For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
for it was so, when Jezebel cut off the prophets of Jehovah, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
for it was so, when Jezebel cut off prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
For it was so , when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
For when Iezebel destroyed the Prophets of the Lord, Obadiah tooke an hundreth Prophets, and hid them, by fiftie in a caue, and he fed them with bread and water.)
Strictly literal
and it was so, when Jezebel cut off the prophets of Jehovah, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and maintained them with bread and water);
and it cometh to pass, in Jezebel's cutting off the prophets of Jehovah, that Obadiah taketh a hundred prophets, and hideth them, fifty men in a cave, and hath sustained them with bread and water —
and it comes to pass, in Jezebel’s cutting off the prophets of YHWH, that Obadiah takes one hundred prophets, and hides them, fifty men in a cave, and has sustained them with bread and water—
And it happened, when Izebel cut off the prophets of the Lord, that 'Obadiah took a hundred prophets, and hid them fifty each in one cave, and provided them with bread and water;)
for when Jezebel was killing the prophets of Yahweh, Obadiah took one hundred prophets and hid them by fifties in a cave and fed them with bread and water.
From the Latin
For when Jezabel killed the prophets of the Lord, he took a hundred prophets and hid them by fifty and fifty in caves, and fed them with bread and water.
Simplified
While Jezebel was busy killing the Lord's prophets, Obadiah had taken one hundred prophets and hidden them, fifty in each of two caves, and had provided them with food and water.)
For when Jezebel was cutting off the prophets of the Lord, Obadiah took a hundred of them, and kept them secretly in a hole in the rock, fifty at a time, and gave them bread and water.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 15 of the 17 words matched. The differences lie in the word order and specific articles used in the Septuagint, but the core meaning remains consistent.
וַיְהִי֙ בְּהַכְרִ֣ית אִיזֶ֔בֶל אֵ֖ת נְבִיאֵ֣י יְהוָ֑ה וַיִּקַּ֨ח עֹבַדְיָ֜הוּ מֵאָ֣ה נְבִאִ֗ים וַֽיַּחְבִּיאֵ֞ם חֲמִשִּׁ֥ים אִישׁ֙ בַּמְּעָרָ֔ה וְכִלְכְּלָ֖ם לֶ֥חֶם וָמָֽיִם׃
15 of the 17 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 18:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
אִיזֶבֶל (i.ze.vel) refers to Jezebel, the wife of King Ahab of Israel, known for her influence during the Divided Monarchy. The name is derived from roots meaning 'Baal exalts' or 'Baal is husband to.' She is first mentioned in 1 Kings 16:31 and is the daughter of Ethbaal, king of Tyre.
אִיזֶבֶל n.pr.f. queen of Ahab, daughter of Ethbaal, king of Tyre
base
H348 אִיזֶבֶל
348 'Iyzebel ee-zeh'-bel
from 336 and 2083; Izebel, the wife of king Ahab:--Jezebel.
see HEBREW for 0336
see HEBREW for 02083
אִיזֶבֶל (i.ze.vel) — Jezebel.
A queen of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.31;
daughter of: Ethbaal (H0856); married to Ahab (H0256);
mother of: Ahaziah (H0274) and Joram (H3141H)
Also named: Iezabēl (Ἰεζαβήλ "Jezebel" G2403)
§ Jezebel = "Baal exalts" or "Baal is husband to" or "unchaste"
queen of Israel, wife of Ahab, daughter of Ethbaal
N-proper — Noun proper feminineHNpf
jez'-e-bel 'izebhel, "unexalted," "unhusbanded" (?); Iezabel; see BDB; 1Ki 16:31; 18:4,13,19; 19:1,2; 21:5 ff; 2Ki 9:7 ff,30 ff; Re 2:20): Daughter of Ethbaal, king of the Zidonians, i.e. Phoenicians, and queen of Ahab, king of Northern Israel. Ahab (circa 874-853 BC) carried out a policy, which his father had perhaps started, of making alliances with other states. The alliance with the Phoenicians was cemented by his marriage with Jezebel, and he subsequently gave his daughter Athaliah in marriage to Jehoram, son of Jehoshaphat, king of Judah. His own union with Jezebel is regarded as a sin in 1Ki 16:31, where the Massoretic Text is difficult, being generally understood as…
Jezebel
Chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the “first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., ’prophets of the Asherah’]…
(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a Phoenician princess, daughter of Ethbaal king of the Zidonians. In her hands her husband became a mere puppet. (1 Kings 21:25) The first effect of her influence was the immediate establishment of the Phoenician worship on a grand scale in the court of Ahab. At her table were supported no less than 450 prophets of Baal and 400 of Eastward. (1 Kings 16:31,21; 18:19) The prophets of Jehovah were attacked by her orders and put to the sword. (1 Kings 18:13; 2 Kings 9:7) At last the people, at the instigation of Elijah, rose against her ministers and slaughtered them at the foot of Carmel. When she found her husband…
Daughter of Ethbaal king of Tyre and Zidon, and wife of Ahab king of Israel, 1Ki 16:31. She spent herself in efforts to establish idolatry in Samaria, and exterminate the worship of God and the lives of his servants. Obadiah saved a hundred of them, at the risk of his own life. Jezebel herself maintained four hundred priests of Astarte. When the prophets of Baal perished at Carmel, at the word of Elijah, she sought to avenge herself on him. Afterwards, she secured the vineyard of Naboth for her husband by perjuries and murder; and her tragical death, the fitting close of a bloody life, took place, according to the prediction of Elijah, near the scene of this crime,
1Ki 19:1-21 21:1-29 2Ki 9:1-37. Her name has become a proverb…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֹבַדְיָ֫הוּ (Obadyah) means 'servant of Jehovah' and refers to various individuals in the Old Testament, including the fourth of the twelve minor prophets. The entries note that he was a chief in Ahab's household, a Levite overseer, and a descendant of David, among others. There is no significant disagreement among the lexicons regarding the identity and roles of Obadiah.
עֹבַדְיָ֫הוּ, עֹבַדְיָה n.pr.m. (servant of Yah)
:
chief of Ahab’s household
father of one of the chiefs of Zebulun
a Levite overseer in time of Josiah
:
the prophet
a descendant of David
chief of tribe of Issachar
a Benjamite
a Levite
a Gadite chief
a prince in time of Jehoshaphat
priestly companion of Ezra
a doorkeeper
base
H5662 עֹבַדְיָ֫הוּ, עֹבַדְיָה
5662 `Obadyah o-bad-yaw'
or mObadyahuw {o-bad-yaw'-hoo}; active participle of 5647 and
3050; serving Jah; Obadjah, the name of thirteen
Israelites:--Obadiah.
see HEBREW for 05647
see HEBREW for 03050
עֹבַדְיָ֫הוּ (o.vad.yah) — Obadiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.18.3
§ Obadiah = "servant of Jehovah"
1) the 4th of the 12 minor prophets; nothing personal is known of him but it is probable that he was contemporary with Jeremiah, Ezekiel, and Daniel
1a) the prophetic book by him; prophesies against Edom
2) father of Ishmaiah, one of the chiefs of Zebulun in the time of David
3) a Merarite Levite overseer of the work of restoring the temple in the time of king Josiah of Judah
4) chief of the household of king Ahab of Israel; an devout worshipper of Jehovah who at risk to his own life hid over 100 prophets during the persecution of Jezebel
5) a descendant of David
6) a chief of the tribe of Issachar
7) a Benjamite, one of the 6 sons of Azel and a descendant of king Saul
8) a Levite, son of Shemaiah and a descendant of Jeduthun
N-proper — Noun proper masculineHNpm
o-ba-di'-a (`obhadhyah, more fully `obhadhyahu, "servant of Yahweh"):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebel's persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijah's reappearance (1Ki 18:3-16).
(2) The prophet (Ob 1:1).
See OBADIAH, BOOK OF.
Obadiah
Servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord’s prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). “Go,” said Elijah to him, when he met him in the way, “go tell thy lord, Behold, Elijah is here.”
(2.) A chief of the tribe of Issachar (1 Chr. 7:3).
(3.) A descendant of Saul (1 Chr. 8:38).
(servant of the Lord), A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21) (B.C. 470.) A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3) (B.C. 1014.) One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44) (B.C. 720.) A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25) The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9) (B.C. 1054.) One of the Princes of Judah in the reign of Jehoshaphat. (
1. The chief officer of king Ahab’s household, who preserved the lives of one hundred prophets from the persecuting Jezebel, by concealing them in two caves and furnishing them with food, 1Ki 18:4.
2. The fourth of the minor prophets, supposed to have prophesied about 587 B. C. It cannot indeed be decided with certainty when he lived, but it is probable that he was contemporary with Jeremiah and Ezekiel, who denounced the same dreadful judgments on the Edomites, as the punishment of their pride, violence, and cruel insulting over the Jews after the destruction of their city. The prophecy, according to usher, was fulfilled about five years after the destruction of Jerusalem.
3. Eight or ten others of this name are mentioned in 1Ch 3:21 7:3 8:38 9:16,44 12:9 27:19
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — Noun common · feminine singular absoluteHNcfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-mp — Noun common · masculine plural absoluteHNcmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
חָבָא (chaba') is a Hebrew verb meaning to withdraw or hide. It has various forms, including Niph'al (to hide oneself), Pual (to be forced into hiding), and Hiph'il (to hide something). The entries suggest a range of meanings from simply hiding to drawing together or thickening, indicating a nuanced use of the term in different contexts.
[חָבָא] vb. withdraw, hide (not in Qal)
Niph. hide oneself
Pu. have been hidden
Hiph. hide, trans.
Hoph. be hidden
Hithp.
draw back, hide oneself
draw together, thicken, harden
base
H2244 חָבָא withdraw, hide
2244 chaba' khaw-baw'
a primitive root (compare 2245); to secrete:--X held, hide
(self), do secretly.
see HEBREW for 02245
חָבָא (cha.va) — to hide.
1) to withdraw, hide
1a) (Niphal) to hide oneself
1b) (Pual) to be forced into hiding
1c) (Hiphil) to hide
1d) (Hophal) to be hidden
1e) (Hithpael)
1e1) to hide oneself, draw back
1e2) to draw together, thicken, harden
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Adj — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מְעָרָה (me'arah) means 'cave' and is derived from a root meaning 'to be dark.' It refers to a cavern or hole, often associated with darkness. The entries consistently define it as a cave, den, or hole, without significant disagreement among lexicons.
מְעָרָה 40 n.f. cave
base
H4631 מְעָרָה, מְעָרָה cave
4631 m`arah meh-aw-raw'
from 5783; a cavern (as dark):--cave, den, hole.
see HEBREW for 05783
מְעָרָה (me.a.rah) — cave.
cave, den, hole
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
kav ([me`arah] (compare Arabic magharah), chor (Job 30:6 the King James Version), mechilloth (Isa 2:19); ope (Hebrews 11:38), spelaion (Joh 11:38); chor, more often rendered "hole," is akin to Arabic khaur, "gulf" or "inlet," but is also related to me`arah (compare also Arabic ghaur "low-land," especially of the Jordan valley and Dead Sea). Mechilloth (root, chalal, "to pierce" (compare Arabic khall, "to pierce")) occurs only in Isa 2:19, where the King James Version has "caves" and translates me`aroth in the same verse by "holes." In the Revised Version (British and American) these words are very properly changed…
Cave
There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes.
The first notice of a cave occurs in the history of Lot (Gen. 19:30).
The next we read of is the cave of Machpelah (q.v.), which Abraham purchased from the sons of Heth (Gen. 25:9, 10). It was the burying-place of Sarah and of Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13).
The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (10:16, 27).
The cave of Adullam (q.v.), an immense natural cavern, where David hid himself from Saul (1 Sam. 22:1, 2).
The most remarkable caves noticed in Scripture are, that in which Lot dwelt after the destruction of Sodom, (Genesis 19:30) the cave of Machpelah, (Genesis 23:17) cave of Makkedah, (Joshua 10:10) cave of Adullam, (1 Samuel 22:1) cave od Engedi, (1 Samuel 24:3) Obadiah’s cave, (1 Kings 18:4) Elijah’s cave in Horeb, (1 Kings 19:9) the rock sepulchres of Lazarus and of our Lord. (Matthew 27:60; John 11:38)…
The geological structure of Judea is highly favorable to the formation of caves; and the whole region abounds with subterranean caverns of various dimensions, often giving rise to small rivulets. These were used as dwellings, places of refuge, and tombs. It was in a cave that Lot resided after the destruction of Sodom, Ge 19:30. Petra, in Idumea, was a city of caves, Nu 24:21 So 2:14 Jer 49:16 Ob 1:3. In the vicinity of Hebron, the poor still live in caves while pasturing their flocks. Natural cavities were sometimes enlarged, and artificial ones made for refuge and defense,
The Hebrew word כּוּל (kuwl) is a primitive root meaning to sustain or contain. It covers a range of meanings including to measure, hold, nourish, and endure. The entries indicate various forms of the verb, such as Qal, Pilpel, and Hiphil, which express different nuances of sustaining and containing.
[כּוּל] vb. comprehend, contain
Qal who hath comprehended the dust of the earth in a shalish-measure
Pilp. sustain, maintain, contain
Polp. were supplied with food
Hiph. contain, hold, hold in, endure
base
H3557 [כּוּל] comprehend, contain .sustain, maintain, contain
. were supplied with food
. contain, hold, hold in, endure
3557 kuwl kool
a primitive root; properly, to keep in; hence, to measure;
figuratively, to maintain (in various senses):--(be able to,
can) abide, bear, comprehend, contain, feed, forbearing,
guide, hold(-ing in), nourish(-er), be present, make
provision, receive, sustain, provide sustenance (victuals).
כּוּל (kul) — to sustain.
1) to seize, contain, measure
1a)(Qal) to measure, calculate
1b) (Pilpel) to sustain, maintain, contain
1b1) to sustain, support, nourish
1b2) to contain, hold in, restrain
1b3) to support, endure
1c) (Polpal) to be supplied
1d) (Hilpil) to contain, hold, hold in, endure
1d1) to contain
1d2) to sustain, endure
Conj | V-Piel-Perf-3ms | Suff — Verb piel sequential perfect third person masculine singular · suffixHc/Vpq3ms/Sp3mp
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
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
