1 Kings 9:13 — Word Study
WLCוַיֹּ֕אמֶר מָ֚ה הֶעָרִ֣ים הָאֵ֔לֶּה אֲשֶׁר־ נָתַ֥תָּה לִּ֖י אָחִ֑י וַיִּקְרָ֤א לָהֶם֙ אֶ֣רֶץ כָּב֔וּל עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ פ
BSAWhatmâh [in the world, of such poor quality] are theseʼêl-leh townsʻîyr [cities, settlements] you have givennâthan■ my brotherʼâch [close relative, friend] asked [Hiram]ʼâmar▸ and he calledqârâʼ▸ the Landʼerets [region, territory] of CabulKâbûwl [a place of restriction, worthlessness] as they are [called] toʻad [known, referred to] thiszeh dayyôwm [until now, to the present time]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מָ֚ה | what? | Pronoun |
| הֶעָרִ֣ים | [are] the cities | Particle, noun common masculine plural absolute |
| הָאֵ֔לֶּה | these | Particle, particle |
| אֲשֶׁר־ | which | Particle |
| נָתַ֥תָּה | you have given | Verb, Qal, perfect second person masculine singular |
| לִּ֖י | to me | Preposition, suffix |
| אָחִ֑י | O brother my | Noun common masculine singular construct, suffix |
| וַיִּקְרָ֤א | and someone called | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶם֙ | them | Preposition, suffix |
| אֶ֣רֶץ | [the] land of | Noun common, feminine singular construct |
| כָּב֔וּל | Cabul | Noun proper |
| עַ֖ד | until | Preposition |
| הַיּ֥וֹם | the day | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ פ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “What are these towns you have given me, my brother?” asked Hiram, and he called them the Land of Cabul, as they are called to this day. |
| KJV | And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day. |
| ASV | And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day. |
| YLT | and he saith, 'What [are] these cities that thou hast given to me, my brother?' and one calleth them the land of Cabul unto this day. |
| WEB | He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day. |
| BBE | And he said, What sort of towns are these which you have given me, my brother? So they were named the land of Cabul, to this day. |
Translations agree on the rendering of כָּב֔וּל — see How Translations Differ.
The sentence is structured around Hiram's inquiry, with a main clause followed by additional phrases that elaborate on his statement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Kings 9:13
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 Gift of Townsgenerated
1 Kings 9:13 captures Hiram's reaction to the towns given to him by Solomon. He questions their value and names them the Land of Cabul, indicating his disappointment. This moment sheds light on the relationship between Hiram and Solomon, as well as the expectations surrounding the gifts exchanged between them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 5:1–2 | Now when Hiram king of Tyre heard that Solomon had been anointed king in his father’s place, he sent envoys to Solomon; for Hiram had always been a friend of David. |
| 2 | Amos 1:9 | This is what the LORD says: “For three transgressions of Tyre, even four, I will not revoke My judgment, because they delivered up a whole congregation of exiles to Edom and broke a covenant of brotherhood. |
| 3 | Joshua 19:27 | then turned eastward toward Beth-dagon, touched Zebulun and the Valley of Iphtah-el, and went north to Beth-emek and Neiel, passing Cabul on the left. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כָּב֔וּל, ka.Vulgenerated
The word כָּב֔וּל (Kabuwl) refers to a specific location in ancient Palestine, associated with a sense of restriction or worthlessness. Hiram's use of this term reflects his disdain for the towns, suggesting they are binding or of little value.
This proper noun appears only in this context, emphasizing Hiram's negative perception. The name serves as a lasting reminder of his dissatisfaction, as the towns remain known as the Land of Cabul even to this day.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of כָּב֔וּל, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it similarly as 'Cabul.'
There are no significant differences among the translations regarding the interpretation of the towns Hiram received.
Sentence Structuregenerated
The main verb וַיֹּ֕אמֶר (and he said) governs the entire sentence, with a question posed by Hiram about the towns. This structure emphasizes Hiram's inquiry and dissatisfaction.
The sentence includes a noun phrase subject and several phrases that provide context, such as the towns' names and their description as the Land of Cabul, which adds layers to Hiram's complaint.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֕אמֶר as εἶπεν, indicating a straightforward rendering of Hiram's speech. This choice aligns with the Greek verb's common use for speaking or saying.
The LXX maintains the essence of Hiram's statement but may reflect a different stylistic approach in its overall sentence structure.
In plain words — the whole versegenerated
1 Kings 9:13 shows Hiram asking Solomon about the towns given to him, expressing his disappointment by calling them the Land of Cabul. This indicates that Hiram found the towns to be of poor quality or value.
Frequently Asked Questionsgenerated
Hiram uses the name Cabul to express his disdain for the towns, indicating they are binding or worthless.
Hiram's question reflects his dissatisfaction with the quality of the towns, suggesting they do not meet his expectations.
The towns represent a gift from Solomon to Hiram, but Hiram's reaction reveals a tension in their relationship regarding the value of such gifts.
This moment illustrates the dynamics of power and expectation between Hiram and Solomon, highlighting the importance of perceived value in their exchanges.
Reflection Questionsgenerated
- What expectations do I have when receiving gifts from others?
- How do I express my feelings when I am disappointed with something I receive?
- In what ways can I ensure that my gifts to others are meaningful and appreciated?
- How can I better understand the intentions behind the gifts I receive?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 9:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said,.... By letter to him: what cities are these which thou hast given me, my brother?
Read John Gill on 1 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe land of Cabul, i.e. of dirt, as most interpret it. Not that it was a barren soil, as some imagine; for they who describe those parts commend them as fruitful; nor would Solomon have made him so unworthy a return: but because it was not pleasant, nor agreeable to his nor to his people’ s humour; because, though the land was very good, yet being a thick and stiff clay, and therefore requiring great pains to manure and improve it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise.
Read Matthew Poole on 1 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 9:13 And he said, What cities [are] these which thou hast given me, my brother? And he called them the land of Cabul unto this day.Ver. 13. What cities are these?] i.e., Quanti putas esse? How much dost thou hold them worth? And he called them the land of Cabul,] i.e., Displeasing or dirty; or, by transposition of a letter, terra canina, a land for my dogs. Oh that we could have as light an esteem of all things here below, looking upon this world as a great dunghill! Vatab.
Read John Trapp on 1 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Cabul.—The derivation of this word is uncertain. Josephus evidently did not know it as a Hebrew word; for he expressly says, that in the Phænician language it signifies “what is unpleasing.” (Ant. viii. 100:5, sect. 3). A city Cabul is mentioned in Joshua 19:27, in the territory of Asher, evidently on the Tyrian frontier, and in the neighbourhood in question. Hiram, it is thought, takes up this name, and applies it to the whole territory, and by a play of words on it signifies his discontent with Solomon’s gift. Ewald supposes a Hebrew derivation for the word (“as nought”); others take it to be “like that which vanishes.” Either would suit the sense indicated in the text well; but…
Read Charles John Ellicott on 1 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Called them the land of Cabul] Whether this epithet was given to this land by Hiram as a mark of disapprobation, or what is its proper meaning, the learned are not agreed. That there was a country of this name in the promised land in the time of Joshua, is evident enough from Joshua 19:27, as it was one part of the boundary of the tribe of Asher; hence some interpret the word border or boundary, and so, the Septuagint understood it, for they have translated the Hebrew word οριον, which signifies the same. The margin gives another meaning.
Read AdamClarke on 1 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges13. What cities are these which thou hast given me?] No doubt spoken with a tone of reproach and disappointment. The language of Josephus is ‘he said to Solomon that he did not want the cities.’ They are just alluded to in Chronicles (2 Chronicles 8:2) as ‘the cities which Huram restored to Solomon.’ my brother] This form of address between persons of royal rank has been always common. Cf. 1 Kings 20:32-33; 1Ma 10:18; 1Ma 11:30; 2Ma 11:22. It need not necessarily imply friendly feeling. And he called them] Or the Hebrew may mean ‘and one called them’ which was a common form to signify ‘they were called.’ We need not therefore of necessity impute the contemptuous name to Hiram. Josephus…
Read Cambridge on 1 Kings 9 →Albert Barnes1798–1870Barnes' Notes on the BibleCabul is said to be a Phoenician word, and signified “displeasing” (see margin).
Read Albert Barnes on 1 Kings 9 →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
“What are these towns you have given me, my brother?” asked Hiram, and he called them the Land of Cabul, as they are called to this day.
He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.
“What are these towns you have given me, my brother?” asked Hiram, and he called them the Land of Cabul, as they are called to this day.
Hiram asked, “Why did you give me these cities, my friend ?” He called that area the region of Cabul, a name which it has retained to this day.
Tyndale line
And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day.
And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day.
And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul, unto this day.
And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul to this day.
Therefore hee sayde, What cities are these which thou hast giuen me, my brother? And hee called them the land of Cabul vnto this day.
Strictly literal
And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul to this day.
and he saith, 'What [are] these cities that thou hast given to me, my brother?' and one calleth them the land of Cabul unto this day.
and he says, “What [are] these cities that you have given to me, my brother?” And one calls them the land of Cabul to this day.
And he said, What kind of cities are these which thou hast given me, my brother? And he called them, The land of Cabul, until this day.
So Hiram said, “What cities are these which you have given me, my brother?” Hiram called them the Land of Kabul, which they are still called today.
From the Latin
And he said: Are these the cities which thou hast given me, brother? And he called them the land of Chabul, unto this day.
Simplified
“What are these towns you have given me, my brother?” asked Hiram. He called them the land of Cabul, the name they are known by to this day.
And he said, What sort of towns are these which you have given me, my brother? So they were named the land of Cabul, to this day.
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, with 14 of the 15 words matched. The differences are primarily in word order and phrasing, not in the content of the verse.
וַיֹּ֕אמֶר מָ֚ה הֶעָרִ֣ים הָאֵ֔לֶּה אֲשֶׁר־ נָתַ֥תָּה לִּ֖י אָחִ֑י וַיִּקְרָ֤א לָהֶם֙ אֶ֣רֶץ כָּב֔וּל עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ פ
14 of the 15 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 9:13
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular constructHNcfsc
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…
כָּבוּל (Kabuwl) refers to a location in ancient Palestine, specifically a city on the border of Asher and a district in Galilee. The name is associated with the meaning 'binding.' It appears in the context of a region given by Solomon to Hiram, which was viewed with disdain by Hiram.
כָּבוּל n.pr.loc.
city on border of Asher
district in Galilee containing 20 cities given by Sol. to Hiram
base
H3521 כָּבוּל
3521 Kabuwl kaw-bool'
from the same as 3525 in the sense of limitation; sterile;
Cabul, the name of two places in Palestine:--Cabul.
see HEBREW for 03525
כָּבוּל (ka.vul) — Cabul.
§ Cabul = "binding"
a city on the border of Asher and located approx 10 miles (16 km) east of Akko; modern 'Kabul'
כָּבוּל (ka.vul) — Cabul.
§ Cabul = "binding"
a district in Galilee given by Solomon to Hiram and contemptuously called 'Cabul' by Hiram
N-proper — Noun properHNpl
ka'-bul (kabhul; Codex Vaticanus, Chobamasomel; Codex Alexandrinus, Chabol apo aristeron):
(1) A city on the boundary between Asher and Zebulun (Jos 19:27). It corresponds to the Chabolo of Josephus (Vita, 43, etc.), and is represented by the modern village Kabul, about nine miles Southeast of Acre.
(2) A district probably connected with (1), containing 20 cities, given by Solomon to Hiram king of Tyre (1Ki 9:10 ff).
Cabul
How little! as nothing. (1.) A town on the eastern border of Asher (Josh. 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.
(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying “good for nothing.” Hiram seems afterwards to have restored these cities to Solomon (2 Chr. 8:2).
One of the landmarks on the boundary of Asher, (Joshua 19:27) now Kabul , 9 or 10 miles east of Accho . Name of the land given to Hiram by Solomon. (1 Kings 9:10-13)
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm