וַיְהִי֙way·hîAnd as if it wereH1961 √ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
הֲנָקֵ֣לhă·nā·qêlnot enoughH7043 √ qâlal — to be (causatively, make) light, literally (swift, small, sharp, etcVerbNifalPerfectthird person masculine singular
qâlal — to be light, slight, trifling (Niphal perfect) The root means to be light in weight, hence to be treated as trifling. Prefixed with the interrogative, it asks whether the calf-worship was too small a sin to satisfy him. Poole and Benson both render it as a question implying strong denial; K&D and Ewald read it as a causal clause. The grammar genuinely admits both, and the verse's whole tone depends on which is chosen.
לֶכְתּ֔וֹleḵ·tōwfor him to walkH1980 √ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalInfinitive constructthird person masculine singular
hâlak — to walk (infinitive construct with suffix) "His walking" in Jeroboam's sins. Cambridge glosses the clause as meaning Ahab "was unwarned by all the visitations which had befallen the kings before him." The sin of Jeroboam is named in Kings some twenty times as the inherited path; here it is the floor Ahab stands on before he builds higher.
בְּחַטֹּ֖אותbə·ḥaṭ·ṭō·wṯin the sinsH2403 √ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationPreposition-bNounfeminine plural construct
יָרָבְעָ֣םyā·rā·ḇə·‘āmof JeroboamH3379 √ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
נְבָ֑טnə·ḇāṭof NebatH5028 √ Nᵉbâṭ — Nebat, the father of Jeroboam INounpropermasculine singular
וַיִּקַּ֨חway·yiq·qaḥhe even marriedH3947 √ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
lâqach — to take, in the widest application The marriage verb. Ellicott calls this marriage "the fatal turning-point" in Ahab's life, and Henry generalizes: marriages with daring offenders "imbolden in wickedness." Deuteronomy 7:3 had forbidden precisely such alliances with the peoples of the land, and Poole notes she was "of a heathenish and idolatrous race, and such whom the kings and people of Israel were expressly forbidden to marry."
√ ʼishshâh — a womanNounfeminine singular
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
אִיזֶ֗בֶל’î·ze·ḇelJezebelH348 √ ʼÎyzebel — Izebel, the wife of king AhabNounproperfeminine singular
ʼÎyzebel — Jezebel, wife of king Ahab K&D and Pulpit both derive the name as "without cohabitation," that is, chaste or untouched, which is either a bitter irony or an ordinary Phoenician theophoric name whose sense the commentators have guessed at. The name occurs only of her in the Hebrew Bible. Her father's name, by contrast, is transparent.
בַּת־baṯ-the daughterH1323 √ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct
אֶתְבַּ֙עַל֙’eṯ·ba·‘alof EthbaalH856 √ ʼEthbaʻal — Ethbaal, a Phoenician kingNounpropermasculine singular
ʼEthbaʻal — Ethbaal, a Phoenician king Barnes gives the sense: "With him is Baal." Menander via Josephus, cited independently by Ellicott, Barnes, Cambridge, K&D and Pulpit, identifies him as a priest of Astarte who seized the Tyrian throne by assassinating Pheles and reigned thirty-two years. The marriage is therefore not merely foreign but priestly-dynastic: Ahab married into the house of Baal's own clergy.
√ melek — a kingNounmasculine singular construct
צִידֹנִ֔יםṣî·ḏō·nîmof the SidoniansH6722 √ Tsîydônîy — a Tsidonian or inhabitant of TsidonNounpropermasculine plural
Tsîydônîy — a Sidonian Ellicott notes that Ethbaal is styled king of the Sidonians rather than king of Tyre, reviving the older name.
וַיֵּ֙לֶךְ֙way·yê·leḵand he then proceededH1980 √ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַֽיַּעֲבֹ֣דway·ya·‘ă·ḇōḏto serveH5647 √ ʻâbad — to work (in any sense)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
ʻâbad — to work, to serve Service is the covenant word for worship rendered to a master. K&D reads the string "he went and served" as a deliberate narrative device, "a pictorial description of what took place, to give greater prominence to the new turn of affairs." The verb that Israel owed to YHWH alone (Exodus 20:5, Deuteronomy 6:13) is here paid to the Baal.
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
√ Baʻal — Baal, a Phoenician deityArticleNounpropermasculine singular
Baʻal — Baal, a Phoenician deity (with article) K&D observes that the noun is always ha-Baal, "the Baal," that is, "the Lord" by pre-eminence, and Ellicott adds that the name is "a mere title, by the almost invariable prefix of the article." That is why Hosea 2:16 can play on it: the day comes when Israel will call YHWH "my husband" and no longer "my Baal."
וַיִּשְׁתַּ֖חוּway·yiš·ta·ḥūand worshipH7812 √ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular
shâchâh — to bow down, prostrate (Hitpael) The root means to depress or bow low, and the Hitpael makes it reflexive: he put himself down. This is the very verb of the Second Commandment's prohibition, where Israel is told not to bow down to a carved image nor serve it (Exodus 20:5), and it is paired here with that same partner verb, ʻâbad, in the same order. Ahab's body, not only his state policy, goes to the ground before the Baal, and the last word of the verse leaves the object as a bare pronoun, "to him."
לֽוֹ׃lōw[Baal]
Prepositionthird person masculine singular