2 Chronicles 18:1 — Word Study
WLCוַיְהִ֧י לִֽיהוֹשָׁפָ֛ט עֹ֥שֶׁר וְכָב֖וֹד לָרֹ֑ב וַיִּתְחַתֵּ֖ן לְאַחְאָֽב׃
BSANow JehoshaphatYᵉhôwshâphâṭ [a king of Judah] hadhâyâh▸ an abundancerôb of richesʻôsher [wealth, abundance] and honorkâbôwd [glory, high esteem] and he allied himself with AhabʼAchʼâb [joined, became related, a king of Israel] by marriagechâthan▸ [through a wedding vow, in affinity]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֧י | and it belonged | Verb, Qal, sequential imperfect third person masculine singular |
| לִֽיהוֹשָׁפָ֛ט | to Jehoshaphat | Preposition, noun proper masculine |
| עֹ֥שֶׁר | wealth | Noun common, masculine singular absolute |
| וְכָב֖וֹד | and honor | Conjunction, noun common masculine singular absolute |
| לָרֹ֑ב | to abundance | Preposition, noun common masculine singular absolute |
| וַיִּתְחַתֵּ֖ן | and he became son-in-law | Verb, Hithpael, sequential imperfect third person masculine singular |
| לְאַחְאָֽב׃ | to Ahab | Preposition, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Jehoshaphat had riches and honor in abundance, and he allied himself with Ahab by marriage. |
| KJV | Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. |
| ASV | Now Jehoshaphat had riches and honor in abundance; and he joined affinity with Ahab. |
| YLT | And Jehoshaphat hath riches and honour in abundance, and joineth affinity to Ahab, |
| WEB | Now Jehoshaphat had riches and honor in abundance; and he allied himself with Ahab. |
| BBE | Now Jehoshaphat had great wealth and honour, and his son was married to Ahab's daughter. |
Where they part company is עֹשֶׁר — see How Translations Differ.
The sentence begins with a main clause that establishes Jehoshaphat's wealth, followed by a conjunction that introduces his action of forming an alliance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — 2 Chronicles 18:1
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 Reign of Jehoshaphatgenerated
2 Chronicles 18:1 describes Jehoshaphat's prosperity and his alliance with Ahab, king of Israel, through marriage. This alliance sets the stage for subsequent events in their kingdoms, including military campaigns and prophetic challenges. Jehoshaphat's reign is marked by efforts to uphold the worship of Yahweh, contrasting with Ahab's idolatry, which is explored further in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 1:11–15 | God said to Solomon, “Since this was in your heart instead of requesting riches or wealth or glory for yourself or death for your enemies—and since you have not even requested long life but have asked for wisdom and knowledge to govern My people over whom I have made you king— |
| 2 | 2 Chronicles 17:5–12 | So the LORD established the kingdom in his hand, and all Judah brought him tribute, so that he had an abundance of riches and honor. |
| 3 | Matthew 6:33 | But seek first the kingdom of God and His righteousness, and all these things will be added unto you. |
| 4 | 2 Chronicles 18:31 | When the chariot commanders saw Jehoshaphat, they said, “This is the king of Israel!” So they turned to fight against him, but Jehoshaphat cried out, and the LORD helped him. God drew them away from him. |
| 5 | 2 Chronicles 19:2 | Jehu son of Hanani the seer went out to confront him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עֹשֶׁר, 'O.shergenerated
The Hebrew word עֹשֶׁר ('osher) means wealth or riches, indicating an abundance of valuable resources. It is a noun that signifies material prosperity and is often associated with blessings from God.
In this verse, עֹשֶׁר emphasizes Jehoshaphat's status as a successful king, highlighting the significance of wealth in establishing alliances and influence. The presence of wealth is a recurring theme in the narratives of kings in the Old Testament.
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 וַיְהִי, and it belonged, which governs the entire sentence. The structure presents Jehoshaphat's wealth and honor as the subject, followed by the action of forming an alliance.
The sentence is straightforward, with a clear subject and predicate, allowing for a smooth flow of information about Jehoshaphat's status and actions.
Septuagint Backgroundgenerated
The Septuagint translates וַיְהִי as ἐγενήθη, meaning 'it came to pass' or 'it happened.' This choice reflects a narrative style common in Greek literature, emphasizing the unfolding of events.
The translation of עֹשֶׁר as πλοῦτος indicates a focus on the concept of wealth, aligning closely with the Hebrew meaning while adapting to the Greek audience's understanding.
In plain words — the whole versegenerated
2 Chronicles 18:1 tells us that Jehoshaphat was a king of Judah who had great wealth and honor. He formed a marriage alliance with Ahab, the king of Israel. This alliance is significant as it connects two kingdoms and sets the stage for future events.
Frequently Asked Questionsgenerated
It means that Jehoshaphat was prosperous and respected, which were important qualities for a king in ancient Israel.
He allied with Ahab by marriage to strengthen political ties between Judah and Israel, which was a common practice among kings.
We can learn about the importance of discernment in relationships, especially when aligning with those who may have different values or beliefs.
Jehoshaphat's reign illustrates that wealth and honor can enhance a leader's influence, but they also come with responsibilities and challenges.
Reflection Questionsgenerated
- How can I use the resources I have to build positive relationships with others?
- What lessons can I learn from Jehoshaphat's leadership style?
- In what ways can I ensure that my alliances reflect my values and beliefs?
- How does understanding the historical context of Jehoshaphat's reign enhance my reading of this passage?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 18:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow Jehoshaphat had riches and honour in abundance,.... Still more and more, see 2 Chronicles 17:5, and which moved Ahab to desire friendship and affinity with him, to which Jehoshaphat agreed: and
Read John Gill on 2 Chronicles 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. No JFB commentary on this verse.
Read Robert Jamieson on 2 Chronicles 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible2 CHAPTER 18 Jehoshaphat, joined in affinity with Ahab, is persuaded to go with him against Ramoth-gilead, . Ahab, seduced by false prophets, according to the word of Micaiah, is slain there, . For Jehoram, his eldest son, married Athaliah, Ahab’ s daughter, . This chapter is for substance the same with 1Ki 22, where it is explained.
Read Matthew Poole on 2 Chronicles 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 18:1 Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.Ver. 1. Now Jehoshaphat had riches in abundance.] Stultitiam patiuntur opes. He was the worse for his wealth - as most men also are, - else he had not been so fond of this new affinity with Ahab.
Read John Trapp on 2 Chronicles 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Now Jehoshaphat had.—And Jehoshaphat got.Riches and honour in abundance.—Repeated from 2 Chronicles 17:5. And joined affinity with Ahab.—He married his son Jehoram to Athaliah, daughter of Ahab and Jezebel (2 Chronicles 21:6; 1 Kings 18:8). The high degree of prosperity to which the king of Judah had attained is indicated by the fact that so powerful a monarch as Ahab entered into such an intimate connection with him. (The vav of the second clause is not adversative, as Zöckler asserts, but rather consecutive.)
Read Charles John Ellicott on 2 Chronicles 18 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XVIII Jehoshaphat joins affinity with Ahab, king of Israel, 1, 2; who invites him to assist him in the war against the Syrians, to which Jehoshaphat agrees, 3. They consult the prophets concerning the success of the war; and all, except Micaiah, promise Ahab victory, 4-17. Micaiah relates his vision concerning the lying spirit in the mouth of Ahab's prophets, 18-22. Zedekiah, a false prophet, opposes Micaiah; and Micaiah is put in prison, 23-27. Both the kings go against the Syrians; the confederate armies are defeated, and the king of Israel slain, 28-31. NOTES ON CHAP. XVIII Verse 1. Jehoshaphat had riches and honour] The preceding chapter gives ample proof of this. Joined…
Read AdamClarke on 2 Chronicles 18 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 2 Chronicles 18:1-3 (cp. 1 Kings 22:1-4). The Alliance between Jehoshaphat and Ahab 1. joined affinity] Jehoram the son of Jehoshaphat married Athaliah the daughter of Ahab (2 Kings 8:16; 2 Kings 8:18; 2 Kings 8:26). Athaliah though called “daughter” of Omri in 2 Kings 8:26 was really his grand-daughter.
Read Cambridge on 2 Chronicles 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThe present chapter runs parallel with Kings, which it closely follows, only adding a few touches.
Read Albert Barnes on 2 Chronicles 18 →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
Now Jehoshaphat had riches and honor in abundance, and he allied himself with Ahab by marriage.
Now Jehoshaphat had riches and honor in abundance; and he allied himself with Ahab.
Now Jehoshaphat had an abundance of riches and honor, and he allied himself with Ahab by marriage.
Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab,
Tyndale line
Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.
Now Jehoshaphat had riches and honor in abundance; and he joined affinity with Ahab.
Now Jehoshaphat had riches and honour in abundance; and he joined affinity with Ahab.
Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab.
And Iehoshaphat had riches and honour in abundance, but he was ioyned in affinitie with Ahab.
Strictly literal
And Jehoshaphat had riches and honour in abundance; and he allied himself with Ahab by marriage.
And Jehoshaphat hath riches and honour in abundance, and joineth affinity to Ahab,
And Jehoshaphat has riches and honor in abundance, and joins affinity to Ahab,
And Jehoshaphat had riches and honor in abundance, and he intermarried with Achab.
Now Jehoshaphat had great riches and honor; he allied himself with Ahab by having one of his family marry his daughter.
From the Latin
Now Josaphat was rich and very glorious, and was joined by affinity to Achab.
Simplified
Now Jehoshaphat was very wealthy and highly honored, and he made a marriage alliance with Ahab.
Now Jehoshaphat had great wealth and honour, and his son was married to Ahab's daughter.
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 Jehoshaphat had wealth and honor in abundance and that he allied himself with Ahab through marriage. The Septuagint agrees with the Masoretic Text, matching all seven words in a word-by-word correspondence, although it presents them in a different order and with its own articles. There are no significant differences between these witnesses regarding this verse.
וַיְהִ֧י לִֽיהוֹשָׁפָ֛ט עֹ֥שֶׁר וְכָב֖וֹד לָרֹ֑ב וַיִּתְחַתֵּ֖ן לְאַחְאָֽב׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Chronicles 18:1
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Conj | N-cs — Conjunction · noun common masculine singular absoluteHC/Ncmsa
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word חֹתֵן (*chathan*) refers to a father-in-law or mother-in-law, as well as a son-in-law or a daughter's husband. It is derived from a root meaning to give a daughter away in marriage, indicating a connection formed through marriage. The verb form חתן (*chatan*) specifically means to become a son-in-law or to make oneself a daughter's husband.
חֹתֵן n.verb.
m. wife's father
f. wife's mother
base
חתן vb. denom. only Hithp. make oneself a daughter's husband
base
H2859a חֹתֵן n. verb. . m. wife's father
. f. wife's mother
H2859b חתן vb. denom. only Hithp. make oneself a daughter's husband
2859 chathan khaw-than'
a primitive root; to give (a daughter) away in marriage;
hence (generally) to contract affinity by marriage:--join in
affinity, father in law, make marriages, mother in law, son in
law.
חֹתֵן (cho.ten) — relative.
a son-in-law, a daughter's husband, wife's father, wife's mother, father-in-law, mother-in- law
חָתַן (cha.tan) — be related.
1) to become a son-in-law, make oneself a daughter's husband
1a) (Qal) wife's father, wife's mother, father-in-law, mother-in- law (participle)
1b) (Hithpael) to make oneself a daughter's husband
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
256 'Ach'ab akh-awb'
once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from
251 and 1; brother (i.e. friend) of (his) father; Achab, the
name of a king of Israel and of a prophet at Babylon:--Ahab.
see HEBREW for 0251
see HEBREW for 01
אַחְאָב (ach.av) — Ahab.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;
son of: Omri (H6018); married to Jezebel (H0348);
father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
אַחְאָב (ach.av) — Ahab.
A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;
son of: Kolaiah (H6964H)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
Prep | N-proper — Preposition · noun proper masculineHR/Npm
a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.
1. Ahab's Reign:
Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…
Ahab
Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…
(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…