1 Kings 2:21 — Word Study
WLCוַתֹּ֕אמֶר יֻתַּ֖ן אֶת־ אֲבִישַׁ֣ג הַשֻּׁנַמִּ֑ית לַאֲדֹנִיָּ֥הוּ אָחִ֖יךָ לְאִשָּֽׁה׃
BSASo [Bathsheba] saidʼâmar▸ Let AbishagʼĂbîyshag [the Shunammitess, a young woman] the ShunammiteShûwnammîyth [from the city of Shunem] be givennâthan▸ [to put, or set something] to your brotherʼâch [male sibling, close relative] AdonijahʼĂdônîyâh [son of David] as his wifeʼishshâh [female partner, companion]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֕אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| יֻתַּ֖ן | let it be given | Verb, Hophal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲבִישַׁ֣ג | Abishag | Noun proper feminine |
| הַשֻּׁנַמִּ֑ית | the Shunammite | Particle, noun gentilic feminine singular absolute |
| לַאֲדֹנִיָּ֥הוּ | to Adonijah | Preposition, noun proper masculine |
| אָחִ֖יךָ | brother your | Noun common masculine singular construct, suffix |
| לְאִשָּֽׁה׃ | to a wife | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Bathsheba said, “Let Abishag the Shunammite be given to your brother Adonijah as his wife.” |
| KJV | And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. |
| ASV | And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. |
| YLT | And she saith, 'Let Abishag the Shunammite be given to Adonijah thy brother for a wife.' |
| WEB | She said, “Let Abishag the Shunammite be given to Adonijah your brother as wife.” |
| BBE | And she said, Let Abishag the Shunammite be given to Adonijah your brother for a wife. |
Where they part company is יֻתַּ֖ן — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that clarify the request Bathsheba is making.
4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 2:21
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 — Bathsheba's Request to Solomongenerated
1 Kings 2:21 shows Bathsheba making a request to King Solomon about Abishag, a young woman who cared for David. This request is significant as it highlights the political dynamics and familial relationships during Solomon's rise to power. Bathsheba's plea reflects her concern for her son Adonijah's position and future, as well as the complexities of royal succession.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 16:21–22 | Ahithophel replied, “Sleep with your father’s concubines, whom he has left to keep the palace. When all Israel hears that you have become a stench to your father, then the hands of all who are with you will be strengthened.” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יֻתַּ֖ן, yu.Tangenerated
The verb יֻתַּ֖ן (yu.Tan) is a Hophal form of the root נָתַן (natan), meaning 'to give' or 'to put.' The Hophal aspect indicates a passive voice, suggesting that something is to be given by someone else. This construction emphasizes the act of giving as a request rather than a command.
In this context, Bathsheba is requesting that Abishag be given to Adonijah, which carries implications of political maneuvering and familial loyalty. The use of the passive form indicates that Bathsheba is not asserting authority but rather appealing to Solomon's decision-making as king.
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 in the sentence is וַתֹּ֕אמֶר, and she said, which governs the entire statement. The structure includes a noun phrase as the subject, followed by a verb phrase indicating the action of giving, and then a series of noun phrases that clarify the object of the request.
The sentence is constructed with a clear subject-verb-object order, emphasizing Bathsheba's role as the speaker and the request being made to Solomon regarding Abishag.
Septuagint Backgroundgenerated
The Septuagint translates יֻתַּ֖ן as δοθήτω, which means 'let it be given.' This choice retains the passive sense of the Hebrew, indicating that the action of giving is to be performed by another, in this case, Solomon.
This translation aligns closely with the Hebrew meaning, reflecting the request's nature without altering the original intent of Bathsheba's plea.
In plain words — the whole versegenerated
1 Kings 2:21 shows Bathsheba asking King Solomon to give Abishag, a young woman who cared for David, to her son Adonijah as his wife. This request highlights the family dynamics and political implications of royal succession during Solomon's reign.
Frequently Asked Questionsgenerated
Abishag was a young woman who cared for King David in his old age, and she is mentioned in the context of Bathsheba's request.
Bathsheba's request indicates her concern for her son Adonijah's position and the political maneuvering surrounding the royal succession.
The word יֻתַּ֖ן emphasizes the act of giving as a request, highlighting the dynamics of power and authority in the royal court.
Bathsheba acts as an advocate for her son Adonijah, seeking to secure his future through her request to Solomon.
Reflection Questionsgenerated
- What can we learn about the relationships within David's family from this request?
- How does Bathsheba's request reflect the political landscape of the time?
- In what ways do we see the theme of loyalty and familial bonds in this passage?
- How might this request have impacted the future of Solomon's reign?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Kings 2:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she said, let Abishag the Shunammite be given to Adonijah thy brother to wife. For so Adonijah was by his father's side; and Bathsheba makes use of the relation, the more to move upon him to grant the request.
Read John Gill on 1 Kings 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy brother, by the father’ s side, whom brotherly affection and relation obligeth thee to gratify, at least, in small things.
Read Matthew Poole on 1 Kings 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 2:21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. Ver. 21. Let Abishag … be given to Adonijah to wife.] Overcome by Adonijah’ s fair words and her own melting thoughts of compassion towards him, Bathsheba, not considering the consequents, proposeth the suit, and presseth it by the relation that was betwixt Solomon and Adonijah his brother. But was not David Adonijah’ s father also? and will none serve his turn but his father’ s concubine was not this to attempt against natural honesty and common decency? What if Abishag were καληκαισοφη - as Aelian saith Aspasia Milesia, Cyrus’ s concubine, was - both fair and discreet, which is a rare mixture…
Read John Trapp on 1 Kings 2 →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
So Bathsheba said, “Let Abishag the Shunammite be given to your brother Adonijah as his wife.”
She said, “Let Abishag the Shunammite be given to Adonijah your brother as wife.”
So Bathsheba said, “Let Abishag the Shunammite be given to your brother Adonijah as his wife.”
She said, “Allow Abishag the Shunammite to be given to your brother Adonijah as a wife.”
Tyndale line
And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.
And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.
And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.
And she said, Let Abishag the Shunamite be given to Adonijah thy brother for a wife.
She sayd then, Let Abishag the Shunammite be giuen to Adonijah thy brother to wife.
Strictly literal
And she said, Let Abishag the Shunammite be given to Adonijah thy brother as wife.
And she saith, 'Let Abishag the Shunammite be given to Adonijah thy brother for a wife.'
And she says, “Let Abishag the Shunammite be given to your brother Adonijah for a wife.”
And she said, Let Abishag the Shunammite be given to Adoniyah thy brother for wife.
She said, “Let Abishag the Shunammite be given to Adonijah your brother as his wife.”
From the Latin
And she said: Let Abisag the Sunamitess be given to Adonias thy brother to wife.
Simplified
“Please give Abishag from Shunem to your brother Adonijah as his wife,” she replied.
And she said, Let Abishag the Shunammite be given to Adonijah your brother for a wife.
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 are largely in agreement, with 7 of the 8 words matched. The Septuagint's word order differs, but the essential meaning of Bathsheba's request remains intact.
וַתֹּ֕אמֶר יֻתַּ֖ן אֶת־ אֲבִישַׁ֣ג הַשֻּׁנַמִּ֑ית לַאֲדֹנִיָּ֥הוּ אָחִ֖יךָ לְאִשָּֽׁה׃
7 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 2:21
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Q-Juss-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
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
אֲבִישַׁג (Abiyshag) refers to a woman mentioned in the Old Testament, specifically as a concubine of King David. The name is interpreted to mean 'my father is a wanderer.' The entries indicate that the name is built from elements meaning 'father' and 'error' or 'blundering,' though the exact derivation is not clear.
אֲבִישַׁג n.pr.f. (my father is a wanderer (שׁגג) ?) a handmaid of David
base
H49 אֲבִישַׁג
49 'Abiyshag ab-ee-shag'
from 1 and 7686; father of error (i.e. blundering); Abishag,
a concubine of David:--Abishag.
see HEBREW for 01
see HEBREW for 07686
אֲבִישַׁג (a.vi.shag) — Abishag.
A woman living at the time of United Monarchy, first mentioned at 1Ki.1.3
§ Abishag = "my father is a wanderer"
David's beautiful young nurse
N-proper — Noun proper feminineHNpf
ab'-i-shag, a-bi'-shag ('abhishagh, apparently, "father of wandering," that is, "cause of wandering," or "my father wanders"): The Shunammite woman who became nurse to King David (1Ki 1-4,15; 2:17,21,22). She was chosen for the service with great care on account of her youth and beauty and physical vigor. She ministered to the king, that is, waited on him as personal attendant and nurse. She also "cherished" him in his feebleness--gave to him through physical contact the advantage of her superabundant vitality. This was a mode of medical treatment recommended by the servants of the king, and it appears to have been not wholly unsuccessful. She had an intimate knowledge of the condition of David, and was present at the interview of Bathsheba with David which resulted in the placing of Solomon on the throne. If that act had been questioned she would have been a most important witness. By…
Abishag
Father of (i.e., “given to”) error, a young woman of Shunem, distinguished for her beauty. She was chosen to minister to David in his old age. She became his wife (1 Kings 1:3,4,15). After David’s death Adonijah persuaded Bathsheba, Solomon’s mother, to entreat the king to permit him to marry Abishag. Solomon suspected in this request an aspiration to the throne, and therefore caused him to be put to death (1 Kings 2:17-25).
a beautiful Shunammite (from Shunem, in the tribe of Issachar), taken into David’s harem to comfort him in his extreme old age. (1 Kings 1:1-4)
A beautiful virgin of Shunem, in Issachar, chosen to marry David in his old age and cherish him. After his death, Adonijah sought her hand to promote his treasonable aspirations, and was punished by death, 1Ki 1:1-2:46.
שׁוּנַמִּית (Shuwnammiyth) refers to a female inhabitant of Shunem, known as a Shunamite. It is derived from the root word for Shunem, which means 'double resting place.' The term is used in the context of people descended from Shunam, first mentioned in 1 Kings 1:3.
שׁוּנַמִּית adj.gent. f. of foregoing [v.bu.ah]
base
H7767 שׁוּנַמִּית
7767 Shuwnammiyth shoo-nam-meeth'
patrial from 7766; a Shunammitess, or female inhabitant of
Shunem:--Shunamite.
see HEBREW for 07766
שׁוּנַמִּית (shu.nam.mit) — Shunammites.
People descended from Shunam(?), first mentioned at 1Ki.1.3
§ Shunammite, of Shunen "double resting place"
an inhabitant of Shunem
Art | Ngfsa — Particle · noun gentilic feminine singular absoluteHTd/Ngfsa
shoo'-na-mit (shunammith, shunammith; Codex Vaticanus Somaneitis; Codex Alexandrinus Soumanites): Applied to natives of Shunem.
(1) Abishag, who was brought to minister to the aged king David, love for whom led Adonijah to his doom (1Ki 1:3,15; 2:17, etc.).
(2) The woman, name unknown, whose son Elisha raised from the dead (2Ki 4:12, etc.). Later when apparently she had become a widow, after seven years' absence on account of famine, in the land of the Philistines, she returned to find her property in the hands of others. Elisha's intervention secured its restoration (2Ki 8:1-6).
(3) The Shulammite (So 6:13). In this name there is the exchange of "l" for "n" which is common.
Shunammite
A person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read “Sulamite.”
1. A person from the city of Shunem
Abishag, the girl who took care of David 1Ki 1:3
Desired by Adonijah as wife 1Ki 2:13-25
2. A woman who gave hospitality to Elisha, and whose son he raised to life 2Ki 4:8-37
an inhabitant of Shunem
2Ki 4:8,12,16,20,27,36
אֲדֹנִיָּ֫הוּ (Adoniyah) means "my lord is Jehovah" and refers to a name associated with three Israelites, including David's fourth son who sought the throne. The entries note his roles as a Levite and a chief during different periods, including the United Monarchy and the Exile and Return.
אֲדֹנִיָּ֫הוּ (אֲדֹיִּנָה) n.pr.m. (my Lord is Yahweh)
fourth son of David
a Levite
a chief of the people
base
H138 אֲדֹנִיָּ֫הוּ, אֲדֹיִּנָה
138 'Adoniyah ad-o-nee-yaw'
original (prolonged) dAdoniyahuw {ad-o-nee- yaw'-hoo}; from
113 and 3050; lord (i.e. worshipper) of Jah; Adonijah, the
name of three Israelites:--Adonijah.
see HEBREW for 0113
see HEBREW for 03050
אֲדֹנִיָּ֫הוּ (a.do.niy.yah) — Adonijah.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.4;
son of: David (H1732) and Haggith (H2294);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
§ Adonijah = "my lord is Jehovah"
1) fourth son of David and Solomon's rival for the throne
2) Levite sent by Jehoshaphat to teach the Law
3) a chief of the people who co-operated with Nehemiah
אֲדֹנִיָּ֫הוּ (a.do.niy.yah) — Adonijah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ad-o-ni'-ja ('adhoniyahu or 'adhoniyah, "my lord is Yahweh"):
(1) The son of David and Haggith, the forth of David's sons, born in Hebron after David became king of Judah, principally known for his attempt to become king instead of Solomon (2Sa 3:4; 1Ch 3:2; 1Ki 1,2). The record gives no details concerning Chileab, the son of David and Abigail. Leaving him out, Adonijah was the oldest living son of David, after the death of Amnon and Absalom.
In treating the record it has been needlessly obscured by neglecting or distorting the time data. It says that the rebellion of Absalom broke out "at an end of forty years" (2Sa 15:7). The natural meaning is not forty years after the last-mentioned preceding date, but at the close of the…
Adonijah
My Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4). After the death of his elder brothers, Amnon and Absalom, he became heir-apparent to the throne. But Solomon, a younger brother, was preferred to him. Adonijah, however, when his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he showed himself “a worthy man” (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25).
(my Lord is Jehovah). The fourth son of David by Haggith, born at Hebron while his father was king of Judah. (2 Samuel 3:4) (B.C. about 1050.) After the death of his three brothers, Amnon, Chileab and Absalom, he became eldest son; and when his father’s strength was visibly declining, put forward his pretensions to the crown. Adonijah’s cause was espoused by Abiathar and by Joab the famous commander of David’s army. [JOAB] His name and influence secured a large number of followers among the captains of the royal army belonging to the tribe of Judah, comp. (1 Kings 1:5) and these, together with all the princes except Solomon, were entertained by Adonijah at the great sacrificial feast held "by the stone Zoheleth, which is by En-rogel." [EN-ROGEL] Apprised of these proceedings, David…
The fourth son of David, by Haggith, 2Sa 3:4. After the death of Amnon and Absalom, he aspired to the throne, although it was promised to Solomon, his younger brother. Having gained over Joab and Abiathar and other adherents, he at length openly revolted and claimed the crown while David was yet living. The news of this revolt being brought to the king at once; upon which the friends of Adonijah dispersed, and he took refuge at the horns of the altar. Solomon dismissed him with only an admonition. But soon after the death of David, he applied for the hand of Abishag, thus renewing his pretensions to the throne, for which he was put to death, 1Ki 1:1-2:46.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]