2 Samuel 14:5 — Word Study
WLCוַיֹּֽאמֶר־ לָ֥הּ הַמֶּ֖לֶךְ מַה־ לָּ֑ךְ וַתֹּ֗אמֶר אֲבָ֛ל אִשָּֽׁה־ אַלְמָנָ֥ה אָ֖נִי וַיָּ֥מָת אִישִֽׁי׃
BSAWhatmâh the kingmelek [royal person, ruler] askedʼâmar▸ Indeedʼăbâl [truly, surely] she saidʼâmar▸ I [am]ʼănîy a widowʼalmânâh [woman whose husband has died, left alone] for my husbandʼîysh [male person, spouse] is deadmûwth▸ [has died, passed away]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּֽאמֶר־ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לָ֥הּ | to her | Preposition, suffix |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| מַה־ | what? | Pronoun |
| לָּ֑ךְ | [is] to you | Preposition, suffix |
| וַתֹּ֗אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אֲבָ֛ל | indeed | Particle |
| אִשָּֽׁה־ | [am] a woman | Noun common, feminine singular absolute |
| אַלְמָנָ֥ה | a widow | Noun common, feminine singular absolute |
| אָ֖נִי | I | Pronoun |
| וַיָּ֥מָת | and he has died | Verb, Qal, sequential imperfect third person masculine singular |
| אִישִֽׁי׃ | husband my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “What troubles you?” the king asked her. “Indeed,” she said, “I am a widow, for my husband is dead. |
| KJV | And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead. |
| ASV | And the king said unto her, What aileth thee? And she answered, Of a truth I am a widow, and my husband is dead. |
| YLT | And the king saith to her, 'What — to thee?' and she saith, 'Truly a widow woman [am] I, and my husband dieth, |
| WEB | The king said to her, “What ails you?” She answered, “Truly I am a widow, and my husband is dead. |
| BBE | And the king said to her, What is your trouble? And her answer was, Truly I am a widow, and my husband is dead. |
Where they part company is אֲבָ֛ל — see How Translations Differ.
The sentence is structured around the king's inquiry, leading into the woman's response and explanation.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
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 Samuel 14:5
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 Woman of Tekoa's Pleagenerated
2 Samuel 14:5 presents a poignant moment where a woman approaches the king to seek help regarding a family crisis. She reveals her identity as a widow, highlighting her vulnerability and the gravity of her situation. This narrative sets the stage for deeper themes of justice and mercy, as seen in the subsequent verses where she describes the conflict between her sons and the threats against her remaining family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 12:1–3 | Then the LORD sent Nathan to David, and when he arrived, he said, “There were two men in a certain city, one rich and the other poor. |
| 2 | Judges 9:8–15 | One day the trees set out to anoint a king for themselves. They said to the olive tree, ‘Reign over us.’ |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אֲבָ֛ל, 'a.Valgenerated
The word אֲבָ֛ל (abal) is used to affirm the truth of a statement, often translating to 'indeed' or 'truly.' It serves to emphasize the speaker's sincerity regarding their condition.
In this context, the woman uses it to underscore her plight as a widow, seeking the king's understanding and compassion. This particle adds weight to her declaration, making her situation more poignant.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses indeed for אֲבָ֛ל. The KJV, ASV, and others also use indeed in this context.
However, some versions like the BBE and WEB opt for truly, which conveys a similar sense of affirmation but with slightly different nuance.
Sentence Structuregenerated
The main verb is וַיֹּֽאמֶר־, and he said, which governs the dialogue that follows. The structure is straightforward, with the king's question leading directly into the woman's response.
The sentence flows from the king's inquiry to the woman's declaration of her status, emphasizing the direct interaction between them.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּֽאמֶר־ as εἶπεν, which means 'he said.' This choice is standard for Hebrew speech in Greek, maintaining the directness of the original.
The translation of אֲבָ֛ל is also consistent, reflecting the emphasis on truthfulness in the woman's statement.
In plain words — the whole versegenerated
2 Samuel 14:5 shows a conversation between a king and a woman who is a widow. The king asks her what troubles her, and she responds by stating her condition and the loss of her husband.
Frequently Asked Questionsgenerated
She is expressing her loss and vulnerability, indicating that she has lost her husband and is now alone.
The king is in a position of authority and compassion, seeking to understand the woman's plight so he can offer help.
The word 'indeed' emphasizes the truth of her statement, underscoring the seriousness of her situation.
The woman's plea to the king highlights her need for justice in her family's conflict and mercy in her vulnerable state as a widow.
Reflection Questionsgenerated
- What does this passage teach us about the importance of seeking help in times of trouble?
- How can we show compassion to those who are vulnerable, like the widow in this story?
- In what ways can we relate to the woman's experience of loss and seeking justice?
- What role does the king play in this narrative, and how does it reflect on leadership?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Samuel 14:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said unto her, what aileth thee?.... Or what is thy case? What is the condition, and what the circumstances, that thou art in, which require help and assistance?
Read John Gill on 2 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd come to the king, and speak on this manner unto him. So Joab put the words in her mouth. No JFB commentary on these verses.
Read Robert Jamieson on 2 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am indeed a widow woman; one of them who most need thy compassion and assistance, and whom thou art by God’ s law obliged in a singular manner to protect and relieve.
Read Matthew Poole on 2 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 14:5 And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead.Ver. 5. And the king said unto her, What aileth thee?] Kings and princes should courteously admit, patiently hear, and readily help their suppliant subjects. Antonius the emperor was, for this good property, surnamed Pius; Titus, the darling of mankind; Trajan is much renowned in story for this, that being mounted to go against the enemy in battle, he alighted from his horse, only to do justice to a poor woman, that cried out unto him. I am indeed a widow woman.] And therefore in a calamitous condition: especially if thou knewest all. At mulier vidua sum. Ael.…
Read John Trapp on 2 Samuel 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. I am indeed a widow woman] It is very possible that the principal facts mentioned here were real, and that Joab found out a person whose circumstances bore a near resemblance to that which he wished to represent.
Read AdamClarke on 2 Samuel 14 →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
“What troubles you?” the king asked her. “Indeed,” she said, “I am a widow, for my husband is dead.
The king said to her, “What ails you?” She answered, “Truly I am a widow, and my husband is dead.
“What troubles you?” the king asked her. “Indeed,” she said, “I am a widow, for my husband is dead.
The king replied to her, “What do you want?” She answered, “I am a widow; my husband is dead.
Tyndale line
And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.
And the king said unto her, What aileth thee? And she answered, Of a truth I am a widow, and my husband is dead.
And the king said unto her, What aileth thee? And she answered; Of a truth I am a widow woman, and mine husband is dead.
And the king said to her, What aileth thee? And she answered, I am indeed a widow woman, and my husband is dead.
Then the King sayd vnto her, What aileth thee? And she answered, I am in deede a widow, and mine husband is dead:
Strictly literal
And the king said to her, What aileth thee? And she said, I am indeed a widow woman, and my husband is dead.
And the king saith to her, 'What — to thee?' and she saith, 'Truly a widow woman [am] I, and my husband dieth,
And the king says to her, “What do you [want]?” And she says, “I [am] truly a widow woman, and my husband dies,
And the king said unto her, What aileth thee? And she said, Truly, I am a widow-woman; since my husband is dead.
The king said to her, “What is wrong?” She answered, “The truth is that I am a widow, and my husband is dead.
From the Latin
And the king said to her: What is the matter with thee? She answered: Alas, I am a widow woman: for my husband is dead.
Simplified
“What's the matter?” the king asked her. “Sadly I'm a widow. My husband is dead,” she replied.
And the king said to her, What is your trouble? And her answer was, Truly I am a widow, and my husband is dead.
Word by word, the decisions they made
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 largely agree in this verse, with 11 out of 12 words matching. The Septuagint's word order differs, but the essential content remains consistent with the Hebrew.
וַיֹּֽאמֶר־ לָ֥הּ הַמֶּ֖לֶךְ מַה־ לָּ֑ךְ וַתֹּ֗אמֶר אֲבָ֛ל אִשָּֽׁה־ אַלְמָנָ֥ה אָ֖נִי וַיָּ֥מָת אִישִֽׁי׃
11 of the 12 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 Samuel 14:5
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
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֲבָל (abal) is an adverb that conveys a sense of truth or contradiction. In older Hebrew, it means 'verily' or 'of a truth,' while in later usage, it serves as an adversative, meaning 'but' or 'however.' The word is linked to the idea of negation, suggesting a contrast or a contrary statement.
אֲבָל adv.
in older Heb. with an assertive force, verily, of a truth
in late Heb. as a decided adversative, howbeit, but
base
H61 אֲבָל . in older Heb. with an assertive force, verily, of a truth
. in late Heb. as a decided adversative, howbeit, but
61 'abal ab-awl'
apparently from 56 through the idea of negation; nay, i.e.
truly or yet:--but, indeed, nevertheless, verily.
see HEBREW for 056
אֲבָל (a.val) — truly.
1) truly, verily, surely
2) but, however, howbeit
3) contrariwise, nay rather (neg.)
Adv — ParticleHTj
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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…
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs