1 Kings 21:7 — Word Study
WLCוַתֹּ֤אמֶר אֵלָיו֙ אִיזֶ֣בֶל אִשְׁתּ֔וֹ אַתָּ֕ה עַתָּ֛ה תַּעֲשֶׂ֥ה מְלוּכָ֖ה עַל־ יִשְׂרָאֵ֑ל ק֤וּם אֱכָל־ לֶ֙חֶם֙ וְיִטַ֣ב לִבֶּ֔ךָ אֲנִי֙ אֶתֵּ֣ן לְךָ֔ אֶת־ כֶּ֖רֶם נָב֥וֹת הַיִּזְרְעֵאלִֽי׃
BSABut his wifeʼishshâh JezebelʼÎyzebel [a queen of Israel, known for her evil deeds] saidʼâmar▸ to himʼêl Do you notʻattâh reignmᵉlûwkâh [govern, rule with authority] overʻal IsraelYisrâʼêl Get upqûwm [rise, stand up] eatʼâkal some foodlechem [bread, a meal] and be cheerfulyâṭab▸ [of good cheer, joyful] ◂for Iʼănîy will getnâthan▸ [give, obtain] the vineyardkerem [a garden or plot of land used for growing vines] of NabothNâbôwth [an Israelite, a Jezreelite] the JezreeliteYizrᵉʻêʼlîy [a native of Jezreel, sown of God]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֤אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אֵלָיו֙ | to him | Preposition, suffix |
| אִיזֶ֣בֶל | Jezebel | Noun proper feminine |
| אִשְׁתּ֔וֹ | wife his | Noun common feminine singular construct, suffix |
| אַתָּ֕ה | you | Pronoun |
| עַתָּ֛ה | now | Adverb |
| תַּעֲשֶׂ֥ה | are you doing? | Verb, Qal, imperfect second person masculine singular |
| מְלוּכָ֖ה | kingship | Noun common, feminine singular absolute |
| עַל־ | over | Preposition |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| ק֤וּם | arise | Verb, Qal, imperative second person masculine singular |
| אֱכָל־ | eat | Verb, Qal, imperative second person masculine singular |
| לֶ֙חֶם֙ | food | Noun common, masculine singular absolute |
| וְיִטַ֣ב | so it may be good | Conjunction, verb qal third person masculine singular |
| לִבֶּ֔ךָ | heart your | Noun common masculine singular construct, suffix |
| אֲנִי֙ | I | Pronoun |
| אֶתֵּ֣ן | I will give | Verb, Qal, imperfect first person common singular |
| לְךָ֔ | to you | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| כֶּ֖רֶם | [the] vineyard of | Noun common, masculine singular construct |
| נָב֥וֹת | Naboth | Noun proper masculine |
| הַיִּזְרְעֵאלִֽי׃ | the Jezreelite | Particle, noun gentilic masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But his wife Jezebel said to him, “Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite.” |
| KJV | And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. |
| ASV | And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry: I will give thee the vineyard of Naboth the Jezreelite. |
| YLT | And Jezebel his wife saith unto him, 'Thou now dost execute rule over Israel! rise, eat bread, and let thy heart be glad, — I do give to thee the vineyard of Naboth the Jezreelite.' |
| WEB | Jezebel his wife said to him, “Do you now govern the kingdom of Israel? Arise, and eat bread, and let your heart be merry. I will give you the vineyard of Naboth the Jezreelite.” |
| BBE | Then Jezebel, his wife, said, Are you now the ruler of Israel? Get up, take food, and let your heart be glad; I will give you the vine-garden of Naboth the Jezreelite. |
Where they part company is מְלוּכָ֖ה — see How Translations Differ.
The sentence contains a main clause followed by an interrogative and two imperative phrases, culminating in a final clause that expresses Jezebel's intent.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
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 21:7
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 of Jezebelgenerated
1 Kings 21:7 captures a pivotal moment where Jezebel, frustrated by Ahab's inability to obtain Naboth's vineyard, takes matters into her own hands. This interaction highlights the dynamics of power and manipulation within the royal household and sets the stage for the tragic events that follow. Jezebel's actions are a direct challenge to God's law and the moral order of Israel, as seen in the broader narrative of Ahab's reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 8:4 | So all the elders of Israel gathered together and came to Samuel at Ramah. |
| 2 | 2 Samuel 13:4 | so he asked Amnon, “Why are you, the son of the king, so depressed morning after morning? Won’t you tell me?” Amnon replied, “I am in love with Tamar, my brother Absalom’s sister.” |
| 3 | Proverbs 30:31 | a strutting rooster; a he-goat; and a king with his army around him. |
| 4 | Ecclesiastes 4:1 | Again I looked, and I considered all the oppression taking place under the sun. I saw the tears of the oppressed, and they had no comforter; the power lay in the hands of their oppressors, and there was no comforter. |
| 5 | Ecclesiastes 8:4 | For the king’s word is supreme, and who can say to him, “What are you doing?” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְלוּכָ֖ה, me.lu.Khahgenerated
The Hebrew word מְלוּכָה (melukhah) means 'kingship' or 'royalty.' It denotes the authority and governance associated with a king or queen. In this context, it emphasizes Ahab's role as the ruler of Israel, which Jezebel is questioning.
The noun is in the feminine singular form, reflecting its connection to Jezebel as the queen. The parsing indicates that it functions as the object of Ahab's kingship, suggesting that her manipulation of his authority is central to the narrative.
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 תֹּ֤אמֶר, she said, which governs the entire sentence. The structure is complex, with a series of commands and statements following the main clause. This arrangement emphasizes Jezebel's authoritative tone as she directs Ahab.
The sentence begins with the subject אִיזֶ֣בֶל (Jezebel), followed by her direct speech to Ahab. The commands to ק֤וּם (arise), אֱכָל (eat), and וְיִטַ֣ב (be good) create an imperative tone, culminating in her promise to obtain the vineyard.
Septuagint Backgroundgenerated
The Septuagint translates מְלוּכָ֖ה as βασιλέα (basileia), meaning 'kingship' or 'king.' This choice reflects the authority of Ahab as king, while also hinting at the influence Jezebel wields over him.
The Greek word emphasizes the royal aspect of Ahab's position, aligning with the original Hebrew meaning but also suggesting a broader interpretation of kingship that includes the dynamics of power between the couple.
In plain words — the whole versegenerated
1 Kings 21:7 shows Jezebel speaking to Ahab, urging him to rise, eat, and be cheerful. She promises to secure Naboth's vineyard for him, demonstrating her manipulative nature and the dark turn of events that follow.
Frequently Asked Questionsgenerated
Jezebel is questioning Ahab's authority and encouraging him to assert his kingship, implying that he should not be disheartened by Naboth's refusal.
Jezebel intends to take action on Ahab's behalf, using her influence and power to secure the vineyard through deceit.
Jezebel represents manipulation and moral corruption, challenging the authority of God and the rightful laws of Israel.
This passage illustrates the dangers of unchecked power and the consequences of manipulation and greed within leadership.
Reflection Questionsgenerated
- What does this passage reveal about the nature of power and authority in relationships?
- How can we recognize and resist manipulative behavior in our own lives?
- What lessons can be learned about the consequences of greed and corruption from Jezebel's actions?
- In what ways can we ensure that our actions align with moral and ethical standards, as opposed to selfish desires?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 21:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jezebel his wife said unto him, dost thou now govern the kingdom of Israel?.... Art thou not king of Israel? canst thou not do as thou pleasest?
Read John Gill on 1 Kings 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
Read Robert Jamieson on 1 Kings 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDost thou now govern the kingdom of Israel? art thou fit to be king, that canst put up such affronts from thy subjects, and hast not the courage to use thy absolute power to dispose of them and theirs as seemeth good unto thee?
Read Matthew Poole on 1 Kings 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 21:7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.Ver. 7. Dost thou now govern the kingdom of Israel?] q.d., What a king of clouts art thou! It is not for a king to beg or buy, but to command and call for what he pleaseth, without control. And such afterwards was the speech of wicked Julia to her son-in-law Antonius Caracalla, soliciting him to incestuous marriage; when he answered, Vellem si liceret, I would if I might; she replied impudently, Si libet licet; thou mayest do whatsoever thou wilt: knowest thou not that thou art an emperor…
Read John Trapp on 1 Kings 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Dost thou now.—The scorn of Jezebel is, like the impatience of Lady Macbeth, expressed in a striking boldness of emphasis. First comes the bitter irony of the question, “Dost thou govern the kingdom of Israel, and yet suffer a subject to cross thy will?” expressing her scornful wonder at one who “lets I dare not, wait upon 1 would.” Then in the invitation, “eat bread, and let thine heart be merry,” there seems the same half-contemptuous recognition of a self-indulgent weakness of nature, which may be traced in Elijah’s words in 1 Kings 18:41, “Get thee up, eat and drink, for there is a sound of abundance of rain.” Ahab is fit only to desire and to revel; it is for bolder spirits to act…
Read Charles John Ellicott on 1 Kings 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Dost thou now govern the kingdom of Israel?] Naboth, not Ahab, is king. If he have authority to refuse, and thou have no power to take, he is the greater man of the two. This is the vital language of despotism and tyranny.
Read AdamClarke on 1 Kings 21 →
CambridgeThe Cambridge Bible for Schools and Colleges7. Dost thou now govern the kingdom of Israel?] There is not expressed here any sign of a question in the original, but there can be no doubt that this is the force of the words. The Hebrew order is ‘Thou now governest, &c.’ the pronoun being emphatically expressed. So that the sense is ‘Thou art king, art thou not? why then let such a matter trouble thee or stand in the way of thy will.’ The proposal of some to take the words as imperative, ‘Thou, do thou use thy sovereignty, &c.’ is opposed to what follows. For Jezebel does not urge Ahab to act the despot’s part, but plays it for him. I will give thee, &c.] The ‘I’ in this clause is emphatically expressed, just as ‘thou’ in the preceding…
Read Cambridge on 1 Kings 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe meaning is, “Art thou king, and yet sufferest thyself to be thwarted in this way by a mere subject?
Read Albert Barnes 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
But his wife Jezebel said to him, “Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite.”
Jezebel his wife said to him, “Do you now govern the kingdom of Israel? Arise, and eat bread, and let your heart be merry. I will give you the vineyard of Naboth the Jezreelite.”
But his wife Jezebel said to him, “Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite.”
His wife Jezebel said to him, “You are the king of Israel! Get up, eat some food, and have a good time. I will get the vineyard of Naboth the Jezreelite for you.”
Tyndale line
And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
And Jezebel his wife said to him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
Then Iezebel his wife sayde vnto him, Doest thou nowe gouerne the kingdome of Israel? vp, eate bread, and be of good cheere, I will giue thee the vineyard of Naboth the Izreelite.
Strictly literal
And Jezebel his wife said to him, Dost thou now exercise sovereignty over Israel? arise, eat bread, and let thy heart be glad: I will give thee the vineyard of Naboth the Jizreelite.
And Jezebel his wife saith unto him, 'Thou now dost execute rule over Israel! rise, eat bread, and let thy heart be glad, — I do give to thee the vineyard of Naboth the Jezreelite.'
And his wife Jezebel says to him, “You now execute rule over Israel! Rise, eat bread, and let your heart be glad—I give the vineyard of Naboth the Jezreelite to you.”
Then said unto him Izebel his wife, Dost thou now govern the kingdom of Israel? arise, eat bread, and let thy heart be merry: I will myself give thee the vineyard of Naboth the Yizre'elite.
So Jezebel his wife replied to him, “Do you not still rule the kingdom of Israel? Get up and eat; let your heart be happy. I will obtain for you the vineyard of Naboth the Jezreelite.”
From the Latin
Then Jezabel his wife said to him: Thou art of great authority indeed, and governest well the kingdom of Israel. Arise, and eat bread, and be of good cheer, I will give thee the vineyard of Naboth the Jezrahelite.
Simplified
“Aren't you the king of Israel?” his wife Jezebel replied. “Get up, have something to eat, and cheer up. I'll get you the vineyard of Naboth from Jezreel.”
Then Jezebel, his wife, said, Are you now the ruler of Israel? Get up, take food, and let your heart be glad; I will give you the vine-garden of Naboth the Jezreelite.
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 passage, with 20 of the 22 words matched. The Septuagint's word order and articles differ, reflecting its own syntactical structure while conveying the same essential meaning.
וַתֹּ֤אמֶר אֵלָיו֙ אִיזֶ֣בֶל אִשְׁתּ֔וֹ אַתָּ֕ה עַתָּ֛ה תַּעֲשֶׂ֥ה מְלוּכָ֖ה עַל־ יִשְׂרָאֵ֑ל ק֤וּם אֱכָל־ לֶ֙חֶם֙ וְיִטַ֣ב לִבֶּ֔ךָ אֲנִי֙ אֶתֵּ֣ן לְךָ֔ אֶת־ כֶּ֖רֶם נָב֥וֹת הַיִּזְרְעֵאלִֽי׃
20 of the 22 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 21:7
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
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…
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)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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.
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
Conj | V-Qal-Juss-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cs — Noun common · masculine singular constructHNcmsc
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…
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.
יִזְרְעֵאלִי (yiz-reh-ay-lee) refers to a Jezreelite, or an inhabitant of Jezreel, which means 'sown of God.' It is derived patronymically from יִזְרְעֶאל (yiz-re-el), the name of a location. The term appears in both masculine and feminine forms.
יִזְרְעֵאלִי m., יִזְרְעֵאלִית f., adj.gent.
base
H3158 יִזְרְעֵאלִי, יִזְרְעֵאלִית
3158 Yizr`e'liy yiz-reh-ay-lee'
patronymically from 3157; a Jizreelite or native of
Jizreel:--Jezreelite.
see HEBREW for 03157
יִזְרְעֵאלִי (yiz.re.e.li) — Jezreel.
Jezreelite , of Jezreel "sown of God"
an inhabitant of Jezreel
Another spelling of yiz.re.el (יִזְרְעֶאל "Jezreel" H3157)
יִזְרְעֵאלִי (yiz.re.e.li) — Jezreelite.
Group of yiz.re.el (יִזְרְעֶאל "Jezreel" H3157H)
§ Jezreelite , of Jezreel "sown of God"
an inhabitant of Jezreel
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
jez'-re-el-it, jez'-rel-it ha-yizre`e'li): applied to Naboth, a native of Jezreel (1) (1Ki 21:1, etc.).
