StrongerBible

qaval

קָבַל

HebrewH6901receive, accept, ...

Appears 13 times · tap a cell to see the verses

Exo 26:5Exo 36:121Ch 12:18(19)1Ch 21:112Ch 29:162Ch 29:22Ezr 8:30Est 4:4Est 9:23Est 9:27Job 2:10 (2×)Pro 19:20
Root family
Word studyResearch-gradekah-VAHLverb

What qaval means

1

to receive: to take into your hands, or onto yourself, what is handed over or set before you

TranslatabilityApproximateCertaintySettled

The plain use of this verb is taking charge of something passed from one set of hands into another. The priests receive the blood at the altar, the Levites receive the refuse carried out of the temple, and the priests and Levites receive the weighed silver, gold, and vessels for the journey to Jerusalem. In each case someone hands something over and this word names the hands that take it.

From there it widens in three directions:

  • David receives the fighting men who come over to his side, welcoming people rather than objects.
  • Job says that he and his wife must accept the bad from God as well as the good, and a son is told to accept correction.
  • In Esther the Jews take the yearly keeping of Purim upon themselves, which is not passive at all but deliberate, binding consent.

So the one idea running through all of it is welcoming into your own hands, or your own life, what is set before you. Notice how much of the range is about willingness: this word tends to describe someone who receives, accepts, or agrees, not someone who reaches out and grabs.

The word is rare in Hebrew and appears only in the later books: Chronicles, Ezra, Esther, Job, and Proverbs. There it does work that older Hebrew gave to the broad verb for taking (לָקַח) and to the verb for lifting and bearing (נָשָׂא). It matches an ordinary Aramaic verb so closely that most scholars judge it borrowed from Aramaic, and in later Jewish Hebrew it became the standard word for receiving.

Nuances

1ato take charge of something handed over: to receive what is passed into your hands
TranslatabilityDirect
2Ch 29:162Ch 29:22Ezr 8:30
1bto receive people: to welcome them into your company or service
1Ch 12:18(19)
1cto accept what is offered, whether a gift, correction, or what God sends
Est 4:4Job 2:10 (2×)Pro 19:20
1dto take your pick of what is set before you; to choose for yourself
1Ch 21:11
1eto take an obligation upon yourself: to undertake something and be bound to it
TranslatabilityPartial
Est 9:23Est 9:27
2

to be set facing and matching each other, so that the two line up and can be joined

TranslatabilityApproximateCertaintySettled

This use belongs entirely to the tabernacle: first the instructions, then the report that the work was done. Fifty loops are sewn along the edge of one curtain and fifty along the edge of the next, each loop set straight across from its partner, so that the two panels can be hooked together into one whole. The word describes exactly that facing, answering arrangement.

This is not a stretched figure built on the idea of receiving. Most scholars take facing as the older idea in this word family: a closely related Aramaic word means "in front of, opposite, corresponding to," and the sense of receiving grew out of it, since what you receive is what has been set in front of you. The tabernacle loops keep the plain, physical version of that idea, two things placed to answer each other exactly.

Exo 26:5Exo 36:12

What scholars say about qaval

The lexica agree on the glosses and differ on method. BDB classes the Hebrew verb as Piel "receive, take (late)," labels it an Aramaic loan-word, and parses three senses: take (2 Chronicles 29:22; Ezra 8:30, with the reflexive לְ yielding "choose" at 1 Chronicles 21:11), accept (Job 2:10; Proverbs 19:20; Esther 4:4), and accept or assume an obligation (Esther 9:23, 27); it derives the separate noun קֹבֶל "battering-ram" from the root's "opposite" sense. HALOT preserves the cognate data while marking homonyms, whereas DCH prints homonyms as separate lemmata and excludes etymology on principle. Klein and the American Heritage Semitic roots appendix state the mainstream derivation outright: a Common Semitic noun meaning "front," whence a West Semitic verb "to receive." The comparative evidence is spatial at its base (Arabic qabla "before," qibla "direction faced in prayer," muqabil "opposite"; Aramaic and Syriac "opposite, in front of"; Ethiopic qabala "go to meet, receive"), while Akkadian qablu "middle, battle" may belong elsewhere. Every finite Hebrew form is Piel and confined to late books; the Hiphil participle מַקְבִּילֹת "corresponding" (Exodus 26:5; 36:12) carries the spatial sense in a Priestly text, evidence that the facing idea was available in Hebrew independently of the late verb. The register varies by book: cultic and administrative in Chronicles and Ezra, obligation-taking in Esther (with reflexive עַל at 9:27), and weighted theologically in Job 2:10. The Septuagint has no stock equivalent and reaches for the δέχομαι and λαμβάνω families; the Targums and Peshitta use the cognate; Biblical Aramaic has Pael קַבֵּל (Daniel 2:6; 5:31; 7:18) beside the frequent preposition לָקֳבֵל "opposite, corresponding to," so Daniel shows both branches of the root in one book. In Rabbinic Hebrew קִבֵּל pairs with מָסַר (Mishnah, Avot 1:1) as the technical idiom for transmitting tradition, a correspondence Jeremias and Gerhardsson drew with Paul's paralambano and paradidomi formulas, and it yields the noun קַבָּלָה. Ezekiel 26:9's מְחִי קָבָלּוֹ remains a crux: the traditional battering-ram noun (BDB; Allen) against Greenberg's Akkadian-based "storm of his battle," with no Septuagint equivalent for the phrase.

Where scholars disagree about qaval

Whether the verb "receive" and the spatial words of the same three consonants (the Aramaic preposition "in front of, opposite," the Hebrew participle "corresponding," and Ezekiel's siege-engine noun) belong to one root or are homonyms that must be kept apart.

  • majorityOne root with a spatial core ("be in front of, face, stand opposite"), from which "receive" developed as taking what is presented before you; the siege engine is likewise what is set against a wall.; BDB, s.v. קבל, קֹבֶל, and קָבָל; Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language, s.v. קבל; The American Heritage Dictionary of the English Language, Appendix II (Semitic Roots), s.v. qbl
  • minorityA shared three-consonant shape is not proof of shared origin, so the senses are listed as separate lemmata and no derivation is asserted either way.; David J. A. Clines, ed., The Dictionary of Classical Hebrew (Sheffield), editorial principles and s.v. קבל

Whether the verb's confinement to Chronicles, Ezra, Esther, Job, and Proverbs makes it a reliable marker of Late Biblical Hebrew and therefore evidence for dating those books.

  • majorityIt is a textbook late lexeme: it clusters in demonstrably late books, contrasts with the classical לקח and נשא, and is corroborated by Aramaic and Rabbinic Hebrew, so it is diagnostic of the post-exilic stratum.; Avi Hurvitz, A Concise Lexicon of Late Biblical Hebrew (VTSup 160; Brill, 2014); Robert Polzin, Late Biblical Hebrew: Toward an Historical Typology of Biblical Hebrew Prose; Mark F. Rooker, Biblical Hebrew in Transition: The Language of the Book of Ezekiel (JSOT Press, 1990)
  • minorityAramaisms track scribal transmission rather than composition date, and so-called early and late Biblical Hebrew are better read as co-existing styles; the diagnostic value of such lexemes is statistically negligible.; Ian Young, Robert Rezetko, and Martin Ehrensvärd, Linguistic Dating of Biblical Texts, 2 vols. (Equinox, 2008); Robert Rezetko and Martijn Naaijer, "An Alternative Approach to the Lexicon of Late Biblical Hebrew," Journal of Hebrew Scriptures 16 (2016)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. קבלlexicon
  • HALOT, s.v. קבלlexicon
  • David J. A. Clines, ed., The Dictionary of Classical Hebrew (Sheffield), s.v. קבלlexicon
  • Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language, s.v. קבלlexicon
  • Avi Hurvitz, A Concise Lexicon of Late Biblical Hebrew (VTSup 160; Brill, 2014)lexicon
  • Robert Polzin, Late Biblical Hebrew: Toward an Historical Typology of Biblical Hebrew Prosemonograph
  • Mark F. Rooker, Biblical Hebrew in Transition: The Language of the Book of Ezekiel (JSOT Press, 1990)monograph
  • Ian Young, Robert Rezetko, and Martin Ehrensvärd, Linguistic Dating of Biblical Texts, 2 vols. (Equinox, 2008)monograph
  • Robert Rezetko and Martijn Naaijer, "An Alternative Approach to the Lexicon of Late Biblical Hebrew," Journal of Hebrew Scriptures 16 (2016)article
  • Birger Gerhardsson, Memory and Manuscript: Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity (Lund: C.W.K. Gleerup, 1961; repr. Eerdmans, 1998)monograph
  • Moshe Greenberg, Ezekiel 21-37 (Anchor Bible), at 26:9commentary
  • Leslie C. Allen, Ezekiel 20-48 (Word Biblical Commentary), at 26:9commentary
  • Franz Rosenthal, A Grammar of Biblical Aramaicgrammar

All attested forms of קָבַל

hiphil participle f p absolute

מַקְבִּילֹת

Exo 26:5, Exo 36:12

piel consecutive-imperfect 3mp

וַיְקַבְּלוּ

2Ch 29:16, 2Ch 29:22

piel consecutive-perfect 3cp

וְקִבְּלוּ

Ezr 8:30, Est 9:27

piel imperative 2ms

קַבֵּל, קַבֶּל

Pro 19:20, 1Ch 21:11

piel imperfect 1cp

נְקַבֵּל

Job 2:10, Job 2:10

piel consecutive-imperfect 3ms

וַיְקַבְּלֵ

1Ch 12:18

piel consecutive-perfect 3ms

וְקִבֵּל

Est 9:23

piel perfect 3ms

קִבֵּל

Est 4:4