2 Kings 4:12 — Word Study
WLCוַיֹּ֙אמֶר֙ אֶל־ גֵּחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּקְרָא־ לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו׃
BSAAnd he saidʼâmar▸ [to speak, command] toʼêl GehaziGêychăzîy [attendant] his servantnaʻar Callqârâʼ [to summon, invite] thezôʼth Shunammite womanShûwnammîyth [from Shunem, a woman of faith, the Shunammitess, a specific individual] And when he had calledqârâʼ▸ [summoned, invited] she stoodʻâmad▸ [to stand, be present] before himpânîym [in his presence, face to face]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| גֵּחֲזִ֣י | Gehazi | Noun proper masculine |
| נַעֲר֔וֹ | servant his | Noun common masculine singular construct, suffix |
| קְרָ֖א | summon | Verb, Qal, imperative second person masculine singular |
| לַשּׁוּנַמִּ֣ית | the Shunammite [woman] | Preposition, noun gentilic feminine singular construct |
| הַזֹּ֑את | this | Particle, particle |
| וַיִּקְרָא־ | and he summoned | Verb, Qal, sequential imperfect third person masculine singular |
| לָ֔הּ | her | Preposition, suffix |
| וַֽתַּעֲמֹ֖ד | and she stood | Verb, Qal, sequential imperfect third person feminine singular |
| לְפָנָֽיו׃ | before him | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And he said to Gehazi his servant, “Call the Shunammite woman.” And when he had called her, she stood before him, |
| KJV | And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. |
| ASV | And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. |
| YLT | and he saith unto Gehazi his young man, 'Call for this Shunammite;' and he calleth for her, and she standeth before him. |
| WEB | He said to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him. |
| BBE | And he said to Gehazi, his servant, Send for this Shunammite. So in answer to his voice she came before him. |
Where they part company is קָרָא — see How Translations Differ.
The structure of the verse includes a main clause followed by two subordinate phrases that detail the action taken and the response of the Shunammite woman.
7 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 — 2 Kings 4:12
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 — Elisha and the Shunammite Womangenerated
2 Kings 4:12 describes a moment when Elisha, the prophet, instructs his servant Gehazi to call for a woman from Shunem. This woman had shown great hospitality to Elisha, and the narrative unfolds to reveal her significance in the story. Her faith and actions lead to further blessings from God, illustrating the impact of her relationship with the prophet.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 4:29–31 | So Elisha said to Gehazi, “Tie up your garment, take my staff in your hand, and go! If you meet anyone, do not greet him, and if anyone greets you, do not answer him. Then lay my staff on the boy’s face.” |
| 2 | 2 Kings 5:20–27 | Gehazi, the servant of Elisha the man of God, said, “Look, my master has spared this Aramean, Naaman, while not accepting what he brought. As surely as the LORD lives, I will run after him and get something from him.” |
| 3 | 2 Kings 8:4–5 | Now the king had been speaking to Gehazi, the servant of the man of God, saying, “Please relate to me all the great things Elisha has done.” |
| 4 | 2 Kings 3:11 | But Jehoshaphat asked, “Is there no prophet of the LORD here? Let us inquire of the LORD through him.” And one of the servants of the king of Israel answered, “Elisha son of Shaphat is here. He used to pour water on the hands of Elijah. ” |
| 5 | 1 Kings 18:43 | “Go and look toward the sea,” he said to his servant. So the servant went and looked, and he said, “There is nothing there.” Seven times Elijah said, “Go back.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — קָרָא, ke.Ra'generated
The Hebrew verb קָרָא (qara') means to call or summon, indicating an action of inviting someone to come forward. It is a Qal form, which is the most common verb stem in Hebrew, used here in the imperative to command Gehazi to act.
This word encompasses various contexts, such as calling for help or reading aloud. In this verse, it specifically refers to the act of summoning the Shunammite woman, highlighting the importance of her presence in the unfolding narrative.
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 governing the sentence is יֹּ֙אמֶר֙, he said, which initiates the command to Gehazi. This structure emphasizes Elisha's authority and the action that follows.
The sentence is composed of a main clause followed by a series of noun phrases and prepositional phrases, detailing who is being called and the context of the action. The clear directive structure reflects the urgency and importance of the command.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as κάλεσόν, which conveys a similar meaning of summoning or calling. This choice aligns with the Hebrew intent but may carry slightly different connotations in the Greek context.
The use of κάλεσόν indicates a direct command, preserving the authoritative tone of Elisha's instruction to Gehazi.
In plain words — the whole versegenerated
2 Kings 4:12 recounts how Elisha spoke to his servant Gehazi, instructing him to call the Shunammite woman. When Gehazi called her, she stood before Elisha, highlighting her readiness to respond to the prophet's request.
Frequently Asked Questionsgenerated
Gehazi is the servant of Elisha, who assists the prophet in his ministry and is involved in the interactions with the Shunammite woman.
The Shunammite woman is a figure of faith and hospitality, whose actions toward Elisha lead to significant blessings in her life, including a miraculous provision.
Elisha calls for her to acknowledge her kindness and to offer her something in return for her hospitality, which sets the stage for further developments in her story.
Her standing before Elisha signifies her willingness to respond to the prophet's call, indicating her active participation in the unfolding narrative.
Reflection Questionsgenerated
- What acts of kindness have I shown to others, and how can I reflect the Shunammite woman's faith in my own life?
- How do I respond when I feel called to serve or help someone in need?
- In what ways can I be more attentive to the needs of those around me, like the Shunammite woman was to Elisha?
- How can I prepare myself to stand ready when called upon, both in my community and in my spiritual life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 4:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said to Gehazi his servant,.... Who attended him wherever he went, and ministered to him, and lay very probably in the same chamber with him; he might be one of the sons of the prophets: call
Read John Gill on 2 Kings 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it fell on a day, that he came thither, and he turned into the chamber, and lay there. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Before the prophet, in the door of his chamber, as it is said, . The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded, in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call; then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, , and of Gehazi’ s conjecture thereupon, , and then of her coming to the prophet at his call; which is there repeated to make way for the following passages.
Read Matthew Poole on 2 Kings 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 4:12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.Ver. 12. Call this Shunammite.] Gehazi it seemeth was sent to call her, but withal to acquaint her with the business, - viz., that if she had any suit to the king or his general, &c., - and to bring back her answer; whereupon consulting with Gehazi what was to be done for her, and understanding by him that she had no child, Elisha bade Gehazi call her, as 2 Kings 4:15.
Read John Trapp on 2 Kings 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Gehazi his servant.—First mentioned here. His name means “valley of vision,” and is perhaps derived from his native place, which may have got its name from being a haunt of prophets. His servant.—His young man (Genesis 22:3). She stood before him—i.e., before Gehazi. The sentence, “And when he had called her, she stood before him,” is an anticipation of the result, and might be placed within a parenthesis.
Read Charles John Ellicott on 2 Kings 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Gehazi his servant] This is the first time we hear of this very indifferent character.
Read AdamClarke on 2 Kings 4 →CambridgeThe Cambridge Bible for Schools and Colleges12. to Gehazi his servant] Gehazi is mentioned in this narrative, in ch. 2 Kings 5:20 and the following verses, and again in ch. 2 Kings 8:4. He probably stood in the same position to Elisha which the latter had held towards Elijah, though the men were utterly different in character. Gehazi appears from 2 Kings 8:4 to have been a person of consequence enough to be known to, and conversed with, by the king. See note there. she stood before him] i.e. before Elisha. It is clear that Elisha’s character inspired great reverence, and though the Shunammite was his hostess she did not come unbidden into his presence.
Read Cambridge on 2 Kings 4 →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
And he said to Gehazi his servant, “Call the Shunammite woman.” And when he had called her, she stood before him,
He said to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him.
And he said to Gehazi his servant, “Call the Shunammite woman.” And when he had called her, she stood before him,
He told his servant Gehazi, “Ask the Shunammite woman to come here.” So he did so and she came to him.
Tyndale line
And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
And he said to Gehazi his servant, Call this Shunamite. And when he had called her, she stood before him.
And sayd to Gehazi his seruant, Call this Shunammite: and when hee called her, she stood before him.
Strictly literal
And he said to Gehazi his servant, Call this Shunammite. And he called her, and she stood before him.
and he saith unto Gehazi his young man, 'Call for this Shunammite;' and he calleth for her, and she standeth before him.
and he says to his young man Gehazi, “Call for this Shunammite”; and he calls for her, and she stands before him.
And he said to Gechazi his servant, Call this Shunammite: and he called her, and she stood before him.
Elisha said to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him.
From the Latin
And he said to Giezi his servant Call this Sunamitess. And when he had called her, and she stood before him,
Simplified
He said to his servant Gehazi, “Ask the Shunammite woman to come here.” Gehazi called her and she came to see Elisha.
And he said to Gehazi, his servant, Send for this Shunammite. So in answer to his voice she came before him.
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 agree on the wording of this verse, with all words matched in their respective translations. This consistency supports the reliability of the text across these traditions.
וַיֹּ֙אמֶר֙ אֶל־ גֵּחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּקְרָא־ לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו׃
11 of the 11 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 Kings 4:12
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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
גֵּיחֲזִי (Geychaziy) refers to Gehazi, the servant of Elisha, and is thought to mean 'valley of vision.' The entries indicate that it is derived from two other Hebrew words, though they do not provide specific meanings. Gehazi is first mentioned in 2 Kings 4:12.
גֵּיחֲזִי, גֵּחַזִי n.pr.m. (valley of vision?) servant of Elisha
base
H1522 גֵּיחֲזִי, גֵּחַזִי, גֵּחֲזִי
1522 Geychaziy gay-khah-zee'
or Gechaziy {gay-khah-zee'}; apparently from 1516 and 2372;
valley of a visionary; Gechazi, the servant of
Elisha:--Gehazi.
see HEBREW for 01516
see HEBREW for 02372
גֵּיחֲזִי (ge.cha.zi) — Gehazi.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.4.12
§ Gehazi = "valley of vision"
the servant of Elisha
N-proper — Noun proper masculineHNpm
ge-ha'-zi (gechazi, except in 2Ki 4:31; 5:25; 8:4,5, where it is gechazi, perhaps "valley of vision"): The confidential servant of Elisha. Various words are used to denote his relation to his master. He is generally called Elisha's "boy" (na`ar), servant or personal attendant; he calls himself (5:25) his master's servant or slave (`ebhedh), and if the reference be to him in 4:43 the Revised Version, margin, he receives the designation "minister" (meshareth), or chief servant of Elisha.
1. His Ready Service:
Mention is made of him on three different occasions. He is first brought under notice in the story of the wealthy Shunammite (2Ki 4:8-37) who provided in her house special accommodation for Elisha, which suited his simple tastes, and of which he availed himself as often as he…
Gehazi
Valley of vision, Elisha’s trusted servant (2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce his crime with righteous sternness, and pass on him the terrible doom that the leprosy of Naaman would cleave to him and his for ever (5:20-27).
He afterwards appeared before king Joram, to whom he recounted the great deeds of his master (2 Kings 8:1-6).
(valley of vision), the servant or boy of Elisha. He was sent as the prophet’s messenger on two occasions to the good Shunammite, (2 Kings 4:1) ... (B.C. 889-887); obtained fraudulently money and garments from Naaman, was miraculously smitten with incurable leprosy, and was dismissed from the prophet’s service. (2 Kings 5:1) ... Later in the history he is mentioned as being engaged in relating to King Joram all the great things which Elisha had done. (2 Kings 8:4,5)
A confidential attendant of Elisha. He appears in the story of the Shunammite woman, 2Ki 4:14-37, and in that of Naaman the Syrian, form whom he fraudulently obtained a portion of the present his master had refused. His covetousness and falsehoods were punished by a perpetual leprosy, 2Ki 5:20-27, B. C. 894. We afterwards find him recounting to king Jehoram the wonderful deeds of Elisha, at the moment when the providence of god brought the woman of Shunem before the king, to claim the restoration of her lands, 2Ki 8:1-6.
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
שׁוּנַמִּית (Shuwnammiyth) refers to a female inhabitant of Shunem, known as a Shunamite. It is derived from the root word for Shunem, which means 'double resting place.' The term is used in the context of people descended from Shunam, first mentioned in 1 Kings 1:3.
שׁוּנַמִּית adj.gent. f. of foregoing [v.bu.ah]
base
H7767 שׁוּנַמִּית
7767 Shuwnammiyth shoo-nam-meeth'
patrial from 7766; a Shunammitess, or female inhabitant of
Shunem:--Shunamite.
see HEBREW for 07766
שׁוּנַמִּית (shu.nam.mit) — Shunammites.
People descended from Shunam(?), first mentioned at 1Ki.1.3
§ Shunammite, of Shunen "double resting place"
an inhabitant of Shunem
Prep | Ngfsa — Preposition · noun gentilic feminine singular constructHRd/Ngfsc
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this 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
H2063 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)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, 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
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
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms