1 Kings 21:12 — Word Study
WLCקָרְא֖וּ צ֑וֹם וְהֹשִׁ֥יבוּ אֶת־ נָב֖וֹת בְּרֹ֥אשׁ הָעָֽם׃
BSAThey proclaimedqârâʼ■ [declared, announced] a fasttsôwm [day of public sorrow, abstaining from food] and gaveyâshab■ NabothNâbôwth [the Israelite vineyard owner] a seat of honorrôʼsh [at the head, in a place of prominence] among the peopleʻam [the nation, a gathering of individuals]
| Greek | English | Parsing |
|---|---|---|
| קָרְא֖וּ | they proclaimed | Verb, Qal, perfect third person common plural |
| צ֑וֹם | a fast | Noun common, masculine singular absolute |
| וְהֹשִׁ֥יבוּ | and they made sit | Verb, Hiphil, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| נָב֖וֹת | Naboth | Noun proper masculine |
| בְּרֹ֥אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| הָעָֽם׃ | the people | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They proclaimed a fast and gave Naboth a seat of honor among the people. |
| KJV | They proclaimed a fast, and set Naboth on high among the people. |
| ASV | They proclaimed a fast, and set Naboth on high among the people. |
| YLT | they have proclaimed a fast, and caused Naboth to sit at the head of the people, |
| WEB | They proclaimed a fast, and set Naboth on high among the people. |
| BBE | They gave orders for a day of public sorrow, and put Naboth at the head of the people. |
Where they part company is in the translation of קָרְא֖וּ — see How Translations Differ.
The main action is clear, followed by the specifics of what was proclaimed and the honor given, showing a structured approach to the events.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbקָרָא
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 21:12
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 Conspiracy Against Nabothgenerated
1 Kings 21:12 describes how the elders and nobles of Naboth's city, following Jezebel's instructions, proclaimed a fast and gave Naboth a seat of honor. This act was part of a scheme to falsely accuse Naboth and ultimately led to his execution. The narrative highlights the corruption and manipulation within the leadership of Israel during this period.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:8–10 | Then Jezebel wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city. |
| 2 | Isaiah 58:4 | You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — קָרָא, ka.re.'Ugenerated
The verb קָרָא (qara') means to call out, proclaim, or read. It is a Qal perfect form, indicating a completed action performed by a plural subject — in this case, the elders and nobles. The act of proclaiming a fast suggests a communal call to repentance or mourning, emphasizing the seriousness of the situation.
In this verse, the use of קָרָא signifies an official announcement made to the community, indicating the importance of the fast and the honor given to Naboth. This word is frequently used in contexts where a public declaration is necessary, such as calling for help or summoning individuals.
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 קָרְא֖וּ governs the sentence, with two phrases following: a noun phrase indicating what was proclaimed and a verb phrase describing the action taken regarding Naboth. The structure indicates a clear sequence of actions: first, the proclamation of a fast, and second, the act of honoring Naboth.
The syntax of the verse emphasizes the importance of the fast and the honor given to Naboth, as both actions are presented as significant communal responses to the unfolding events.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as ἐκάλεσαν, which also means 'called' or 'summoned.' This choice reflects a similar understanding of the act of proclaiming a fast, indicating that the Greek translators recognized the public nature of the declaration.
The translation of צוֹם as νηστείαν aligns with its meaning of fasting, further confirming the shared understanding of this significant religious observance.
In plain words — the whole versegenerated
1 Kings 21:12 tells us that the elders and nobles of Naboth's city proclaimed a fast and gave him a seat of honor among the people. This act was part of a plot that led to Naboth's wrongful accusation and execution.
Frequently Asked Questionsgenerated
Proclaiming a fast involves calling the community to abstain from food for a period, often for spiritual reasons such as repentance or mourning.
Naboth was an Israelite vineyard owner who was wrongfully accused and killed because King Ahab and Jezebel desired his vineyard.
Giving Naboth a seat of honor was part of a deceptive plan to create a false impression of legitimacy before his execution.
The fast serves as a communal act that adds a layer of solemnity and urgency to the events surrounding Naboth's fate.
Reflection Questionsgenerated
- What motivations might the elders and nobles have had for proclaiming a fast and honoring Naboth?
- How does the act of proclaiming a fast reflect the values of the community in this narrative?
- In what ways can we see parallels between Naboth's story and issues of justice in our own society?
- How can we ensure that our actions reflect integrity and honor in our communities?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 1 Kings 21:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey proclaimed a fast,.... Or called a court, [See comments on 1 Kings 21:9].
Read John Gill on 1 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:12 They proclaimed a fast, and set Naboth on high among the people.Ver. 12. They proclaimed a fast.] See on 1 Kings 21:9.
Read John Trapp on 1 Kings 21 →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
They proclaimed a fast and gave Naboth a seat of honor among the people.
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast and gave Naboth a seat of honor among the people.
They observed a time of fasting and put Naboth in front of the people.
Tyndale line
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth among the chiefe of the people,
Strictly literal
they proclaimed a fast, and set Naboth at the head of the people.
they have proclaimed a fast, and caused Naboth to sit at the head of the people,
they have proclaimed a fast, and caused Naboth to sit at the head of the people,
They proclaimed a fast, and caused Naboth to sit at the head of the people.
They proclaimed a fast and seated Naboth above the people.
From the Latin
They proclaimed a fast, and made Naboth sit among the chief of the people.
Simplified
They announced a religious fast, and gave Naboth a seat of honor.
They gave orders for a day of public sorrow, and put Naboth at the head of the people.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with six of the seven words matched. The Septuagint's phrasing may differ in order, but it retains the core meaning of the Hebrew text.
קָרְא֖וּ צ֑וֹם וְהֹשִׁ֥יבוּ אֶת־ נָב֖וֹת בְּרֹ֥אשׁ הָעָֽם׃
6 of the 7 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 21:12
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Hiphil-Perf-3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
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
נָבוֹת (Naboth) refers to a Jezreelite man known for owning a vineyard in Jezreel, who was killed by Ahab and Jezebel. The name is connected to the word for 'fruits,' indicating a possible symbolic meaning. It appears in the context of the Divided Monarchy, specifically mentioned in 1 Kings 21:1.
נָבוֹת 22 n.pr.m. a Jezreelite
base
H5022 נָבוֹת
5022 Nabowth naw-both'
feminine plural from the same as 5011; fruits; Naboth, an
Israelite:--Naboth.
see HEBREW for 05011
נָבוֹת (na.vot) — Naboth.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.21.1
§ Naboth = "fruits"
the vineyard owner of Jezreel who Ahab and Jezebel had killed so that they could have his vineyard
N-proper — Noun proper masculineHNpm
na'-both, na'-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1Ki 21:4). Jezebel, the king's wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1Ki 21:7-14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1Ki…
Naboth
Fruits, “the Jezreelite,” was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small “plat of ground” seems to have been all he possessed. It was a vineyard, and lay “hard by the palace of Ahab” (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Lev. 25:23). Jezebel, Ahab’s wife, was grievously offended at Naboth’s refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26;
(fruits), the victim of Ahab and Jezebel, was the owner of a small vineyard at Jezreel, close to the royal palace of Shab. (1 Kings 21:1,2) (B.C. 897.) It thus became an object of desire to the king, who offered an equivalent in money or another vineyard. In exchange for this Naboth, in the independent spirit of a Jewish landholder, refused: "The Lord forbid it me that I should give the inheritance of my father unto thee." Ahab was cowed by this reply; but the proud spirit of Jezebel was aroused. She took the matter into her own hands. A fast was proclaimed, as on the announcement of some impending calamity. Naboth was "set on high" in the public place of Samaria; two men of worthless character accused him of having "cursed God and the king." He and his children, (2 Kings 9:26)…
An Israelite at Jezreel, who declined selling his ancestral vineyard to Ahab, Le 25:23,24; and was in consequence murdered, on a false charge of blasphemy contrived by Jezebel the queen. Ahab took immediate possession of the coveted vineyard—perhaps as being legally for forfeited to the government, construing blasphemy as treason; or it may be, that the heirs were deterred from asserting their claim by a dread of the unscrupulous arts of Jezebel. Elijah, however, did not fear to denounce against the king and queen the vengeance of One "higher than they," 1Ki 21:1-29 2Ki 9:24-26,36 Ec 5:8.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…