1 Samuel 31:13 — Word Study
WLCוַיִּקְחוּ֙ אֶת־ עַצְמֹ֣תֵיהֶ֔ם וַיִּקְבְּר֥וּ תַֽחַת־ הָאֶ֖שֶׁל בְּיָבֵ֑שָׁה וַיָּצֻ֖מוּ שִׁבְעַ֥ת יָמִֽים׃ פ
BSAThen they tooklâqach▸ [received, got] their bonesʻetsem [the substance or essence of their bodies] and buried themqâbar▸ [interred, laid to rest] undertachath [beneath, below] the tamarisk treeʼêshel [a type of tree, often found in groves] in JabeshYâbêsh [a town in the territory of Gilead] and they fastedtsûwm▸ [abstained from food, devoted themselves to prayer] sevenshebaʻ daysyôwm
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְחוּ֙ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| עַצְמֹ֣תֵיהֶ֔ם | bones their | Noun common feminine plural construct, suffix |
| וַיִּקְבְּר֥וּ | and they buried [them] | Verb, Qal, sequential imperfect third person masculine plural |
| תַֽחַת־ | under | Noun common, masculine singular construct |
| הָאֶ֖שֶׁל | the tamarisk tree | Particle, noun common masculine singular absolute |
| בְּיָבֵ֑שָׁה | at Jabesh | Preposition, noun proper, suffix |
| וַיָּצֻ֖מוּ | and they fasted | Verb, Qal, sequential imperfect third person masculine plural |
| שִׁבְעַ֥ת | seven | Noun common, both singular construct |
| יָמִֽים׃ פ | days | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they took their bones and buried them under the tamarisk tree in Jabesh, and they fasted seven days. |
| KJV | And they took their bones, and buried them under a tree at Jabesh, and fasted seven days. |
| ASV | And they took their bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days. |
| YLT | and they take their bones, and bury [them] under the tamarisk in Jabesh, and fast seven days. |
| WEB | They took their bones and buried them under the tamarisk tree in Jabesh, and fasted seven days. |
| BBE | And their bones they put in the earth under a tree in Jabesh; and for seven days they took no food. |
Where they part company is in the rendering of יָצֻ֖מוּ — see How Translations Differ.
The main action is followed by two phrases detailing the burial and a final action of fasting, showing a clear sequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 Samuel 31:13
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 Death of Saulgenerated
1 Samuel 31:13 describes the actions of the men of Jabesh-gilead after hearing of Saul's death. They honor their fallen king and his sons by retrieving their bodies from the wall of Beth-shan, giving them a proper burial under a tamarisk tree, and observing a period of fasting for seven days. This reflects the customs of mourning and respect for the dead in ancient Israel, as seen in other biblical accounts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:8 | Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth. |
| 2 | 2 Samuel 2:4–5 | Then the men of Judah came to Hebron, and there they anointed David king over the house of Judah. And they told David, “It was the men of Jabesh-gilead who buried Saul.” |
| 3 | 2 Samuel 21:12–14 | he went and took the bones of Saul and his son Jonathan from the men of Jabesh-gilead, who had stolen them from the public square of Beth-shan where the Philistines had hung the bodies after they had struck down Saul at Gilboa. |
| 4 | Genesis 50:10 | When they reached the threshing floor of Atad, which is across the Jordan, they lamented and wailed loudly, and Joseph mourned for his father seven days. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עַצְמֹתֵיהֶם, 'atz.Mo.tei.Hemgenerated
The Hebrew word עֶ֫צֶם (*etsem*) primarily means 'bone' but extends to concepts of substance and essence. It indicates the physical body or the very essence of a person, which is significant in the context of burial and respect for the dead.
In this verse, it emphasizes the importance of the physical remains of Saul and his sons, highlighting the cultural practice of honoring the deceased through burial.
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 finite verbs יִּקְחוּ֙, יִּקְבְּר֥וּ, and יָּצֻ֖מוּ govern the actions in the verse. The first verb indicates that they took the bones, the second indicates that they buried them, and the third indicates that they fasted.
The structure reflects a sequence of actions taken by the men of Jabesh-gilead, emphasizing their response to Saul's death through retrieval, burial, and mourning.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקְחוּ֙ as λαμβάνουσιν, indicating a straightforward translation of 'they take.' This choice aligns with the Hebrew meaning of receiving or taking possession.
The Greek word for 'buried' is θάπτουσιν, which also conveys the act of interment, consistent with the Hebrew קָבַר.
In plain words — the whole versegenerated
1 Samuel 31:13 tells us that after Saul's death, the men of Jabesh-gilead took his bones and those of his sons, buried them under a tamarisk tree, and fasted for seven days. This shows their respect and mourning for their fallen leader.
Frequently Asked Questionsgenerated
They fasted as a sign of mourning for Saul and his sons, honoring their memory and showing their grief over their deaths.
Burying the bones under a tamarisk tree reflects the cultural practices of the time, providing a proper resting place for the deceased and symbolizing respect.
Taking the bones signifies the retrieval of the remains for a respectful burial, emphasizing the importance of honoring the dead in ancient Israel.
The passage illustrates the customs of mourning through burial and fasting, which were important practices to honor the deceased and express grief.
Reflection Questionsgenerated
- What does this passage teach us about the importance of honoring those who have passed away?
- How can we apply the practices of mourning and respect shown by the men of Jabesh-gilead in our own lives?
- What are some ways we can support others who are grieving the loss of a loved one?
- Why is it significant to have a proper burial for those we love?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting the significance of the seven days of fasting for the dead, reflecting on the spiritual implications of mourning.
And they fasted for seven days. Literally and rightly for the dead, so that they may reach rest, it is fasted for seven days, which after the six ages of this world, in which we labor in the flesh,Early Church Fathers on 1 Samuel 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 31:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they took their bones, and buried [them] under a tree at Jabesh,.... For though they burned the bodies, yet so as to preserve the bones; and these, together with the ashes of the parts burnt,
Read John Gill on 1 Samuel 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they took their bones, and buried them under a tree at Jabesh, and And buried them under a tree at Jabesh. [ tachat (H8478) haa'eshel (H815), under the tamarisk: cf.
Read Robert Jamieson on 1 Samuel 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo testify their sorrow for the public loss of Saul, and of the people of God; and to entreat God’ s favour to prevent the utter extinction of his people. But you must not understand this word of fasting strictly, as if they eat nothing for seven whole days; but in a more large and general sense, as it is used both in sacred and profane writers; that they did eat but little, and that seldom, and that but mean food, and drunk only water for that time.
Read Matthew Poole on 1 Samuel 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 31:13 And they took their bones, and buried [them] under a tree at Jabesh, and fasted seven days.Ver. 13. And they took their bones.] Half calcinated. And buried them under a tree.] Sub ulmo, some render it, under an elm: others, under a terebinth, as under a monument. And fasted seven days.] To show their great grief, as Job 2:13, all which while they fasted, non a toto, sed a tanto et tali, as Daniel 10:3, and prayed doubtless for the public wellfare. Soli Deo Gloria
Read John Trapp on 1 Samuel 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) A tree in Jabesh.—A tree, that is “the well-known” tamarisk (êshel). For Saul’s love for trees see as an instance 1 Samuel 22:6. The men of Jabesh-Gilead well remembered this peculiar fancy of their dead king, and under the waving branches of their own beautiful and famous tamarisk they tenderly laid the remains of their dead hero and his princely sons. Evidently King David, at a subsequent period, fetched away these royal remains, and had them reverently interred in the family sepulchre of Kish, the father of Saul, in Zelah of Benjamin (2 Samuel 21:12; 2 Samuel 21:14). And fasted seven days.—This was the period the sons of Israel mourned for Jacob at the threshing floor of Atad beyond…
Read Charles John Ellicott on 1 Samuel 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And fasted seven days.] To testify their sincere regret for his unfortunate death, and the public calamity that had fallen upon the land. THUS ends the troublesome, and I had almost said the useless, reign of Saul. A king was chosen in opposition to the will of the Most High; and the government of God in effect rejected, to make way for this king. Saul was at first a very humble young man, and conducted himself with great propriety; but his elevation made him proud, and he soon became tyrannical in his private conduct and in his political measures. His natural temper was not good; he was peevish, fretful, and often outrageous; and these bad dispositions, unchecked by proper…
Read AdamClarke on 1 Samuel 31 →CambridgeThe Cambridge Bible for Schools and Colleges13. under a tree] Under the tamarisk, some well-known tree at Jabesh. Chron. reads “under the terebinth,” (êlah). David removed the bones to the family sepulchre at Zelah (2 Samuel 21:12-14). fasted seven days] A sign of general mourning. Cp. 2 Samuel 1:12; 2 Samuel 3:35, &c.
Read Cambridge on 1 Samuel 31 →Albert Barnes1798–1870Barnes' Notes on the BibleUnder a tree - Rather, “Under the tamarisk,” a well-known tree at Jabesh which was standing when this narrative was written. They fasted seven days - In imitation of the mourning for Jacob (marginal reference).
Read Albert Barnes on 1 Samuel 31 →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
Then they took their bones and buried them under the tamarisk tree in Jabesh, and they fasted seven days.
They took their bones and buried them under the tamarisk tree in Jabesh, and fasted seven days.
Then they took their bones and buried them under the tamarisk tree in Jabesh, and they fasted seven days.
They took the bones and buried them under the tamarisk tree at Jabesh; then they fasted for seven days.
Tyndale line
And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.
And they took their bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days.
And they took their bones, and buried them under the tamarisk tree in Jabesh, and fasted seven days.
And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.
And tooke their bones and buried them vnder a tree at Iabesh, and fasted seuen dayes.
Strictly literal
And they took their bones, and buried them under the tamarisk at Jabesh, and fasted seven days.
and they take their bones, and bury [them] under the tamarisk in Jabesh, and fast seven days.
and they take their bones, and bury [them] under the tamarisk in Jabesh, and fast seven days.
And they took their bones, and buried them under the tamarisk-tree at Yabesh, and they fasted seven days.
Then they took their bones and buried them under a tamarisk tree in Jabesh, and fasted for seven days.
From the Latin
And they took their bones and buried them in the wood of Jabes: and fasted seven days.
Simplified
Then they took their bones and buried them under the tamarisk tree in Jabesh, and fasted for seven days.
And their bones they put in the earth under a tree in Jabesh; and for seven days they took no food.
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 states that the bones were taken and buried under a tamarisk tree in Jabesh, followed by a seven-day fast. The Septuagint has a similar structure but lacks the full text, only matching 8 of the 10 words from the Masoretic Text. This indicates that while there is a general agreement in content, the Septuagint does not provide a complete equivalent for this verse, and the specific details about the tamarisk tree and the fasting are not fully represented in the Greek translation.
וַיִּקְחוּ֙ אֶת־ עַצְמֹ֣תֵיהֶ֔ם וַיִּקְבְּר֥וּ תַֽחַת־ הָאֶ֖שֶׁל בְּיָבֵ֑שָׁה וַיָּצֻ֖מוּ שִׁבְעַ֥ת יָמִֽים׃ פ
8 of the 10 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 Samuel 31:13
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
אֵ֫שֶׁל ('eshel) refers to a tamarisk tree, with some entries suggesting it can also denote a grove of any kind. The word's root meaning is uncertain, but it consistently relates to trees or groves.
אֵ֫שֶׁל n.m. tamarisk-tree
base
H815 אֵ֫שֶׁל tamarisk-tree
815 'eshel ay'-shel
from a root of uncertain signification; a tamarisk tree; by
extension, a grove of any kind:--grove, tree.
אֵ֫שֶׁל (e.shel) — tamarisk.
tamarisk tree
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word יָבֵשׁ (*yabesh*) refers to Jabesh, a town in Gilead, and also to a man from the Kingdom of Israel, the father of Shallum. The name means "dry" and is associated with a specific location beyond the Jordan. There is no significant disagreement among the lexicons regarding its meanings or references.
יָבֵשׁ, יָבֵישׁ n.pr.loc. et pers.
n.pr.loc. Jabesh of Gilead
n.pr.m. father of Shallum
base
H3003 יָבֵשׁ, יָבֵישׁ
3003 Yabesh yaw-bashe'
the same as 3002 (also Yabeysh {yaw-bashe'}; often with the
addition of 1568, i.e. Jabesh of Gilad); Jobesh, the name of
an Israelite and of a place in Palestine:--Jobesh ((-Gilead)).
see HEBREW for 03002
see HEBREW for 01568
יָבֵשׁ (ya.vesh) — Jabesh (Gilead).
§ Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
יָבֵשׁ (ya.vesh) — Jabesh.
A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.15.10;
father of: Shallum (H7967)
§ Jabesh = "dry"
1) a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
2) father of Shallum, the 15th king of the northern kingdom
יָבֵשׁ (ya.vesh) — Jabesh.
Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
Prep | N-proper | Suff — Preposition · noun proper · suffixHR/Npl/Sd
ja'-besh (yabhesh): A short form of JABESH-GILEAD (which see).
Jabesh
Dry. (1.) For Jabesh-Gilead (1 Sam. 11:3,9,10).
(2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.
(dry). Father of Shallum, the fifteenth king of Israel. (2 Kings 15:10,13,14) Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, (1 Chronicles 27:21) as well as the tribes of Gad and Reuben, (Numbers 32:1-42) east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in (Judges 21:8-14) Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. (1 Samuel 11:1-15) Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where…
A city in the half-tribe of Manasseh east of the Jordan generally called Jabesh-gilead because situated within the territory commonly called Gilead. Eusebius places it six miles from Pella, towards Gerasa. It was sacked by the Israelites for refusing to aid in chastising the Benjamites, Jud 21:8-10
At a later day, it was besieged by the Ammonites, and relieved by Saul; in gratitude for which service the men of Jabesh-gilead rescued the dead bodies of Saul and his sons from the insults of the Philistines, 1Sa 11:1-15 31:11-13 2Sa 2:5.
צוּם (tsuwm) is a Hebrew verb meaning to abstain from food or to fast. It is a primitive root that conveys the idea of covering over the mouth, indicating the act of fasting. The entries consistently define this word in the context of abstaining from food.
[צוּם] vb. abstain from food, fast
base
H6684 צוּם abstain from food, fast
6684 tsuwm tsoom
a primitive root; to cover over (the mouth), i.e. to
fast:--X at all, fast.
צוּם (tsum) — to fast.
(Qal) to abstain from food, fast
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular constructHNcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
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
N-mp — Noun common · masculine plural absoluteHNcmpa