Ezekiel 16:32 — Word Study
WLCהָאִשָּׁ֖ה הַמְּנָאָ֑פֶת תַּ֣חַת אִישָׁ֔הּ תִּקַּ֖ח אֶת־ זָרִֽים׃
BSAYou adulterous wifenâʼaph [unfaithful, adulterous, who committeth adultery, that taketh strangers] You receivelâqach▸ [take, sleep with] strangerszûwr [foreigners, lovers] instead oftachath [in place of, rather than] your own husbandʼîysh [man]
| Greek | English | Parsing |
|---|---|---|
| הָאִשָּׁ֖ה | O wife | Particle, noun common feminine singular absolute |
| הַמְּנָאָ֑פֶת | adulterous | Particle, verb piel participle (active) feminine singular |
| תַּ֣חַת | [who] in place of | Noun common, masculine singular construct |
| אִישָׁ֔הּ | husband her | Noun common masculine singular construct, suffix |
| תִּקַּ֖ח | she takes | Verb, Qal, imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| זָרִֽים׃ | strangers | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You adulterous wife! You receive strangers instead of your own husband! |
| KJV | But as a wife that committeth adultery, which taketh strangers instead of her husband! |
| ASV | A wife that committeth adultery! that taketh strangers instead of her husband! |
| YLT | The wife who committeth adultery — Under her husband — doth receive strangers. |
| WEB | “‘“Adulterous wife, who takes strangers instead of her husband! |
| BBE | The untrue wife who takes strange lovers in place of her husband! |
Where they part company is זָרִֽים — see How Translations Differ.
The structure consists of a main clause followed by participial and prepositional phrases that elaborate on the wife's actions.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Ezekiel 16:32
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 — God's Judgment Against Jerusalemgenerated
Ezekiel 16:32 presents a vivid metaphor, where Jerusalem is portrayed as an unfaithful wife who seeks relationships with strangers rather than remaining loyal to her husband, representing God. This passage is part of a larger discourse on Jerusalem's infidelity and unfaithfulness, drawing on themes of covenant and loyalty found throughout the prophetic literature. The surrounding verses highlight the stark contrast between Jerusalem's behavior and the expected fidelity of a spouse, underscoring the severity of her actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:8 | Then I passed by and saw you, and you were indeed old enough for love. So I spread My cloak over you and covered your nakedness. I pledged Myself to you, entered into a covenant with you, and you became Mine, declares the Lord GOD. |
| 2 | Ezekiel 23:37–45 | For they have committed adultery, and blood is on their hands. They have committed adultery with their idols. They have even sacrificed their children, whom they bore to Me, in the fire as food for their idols. |
| 3 | Jeremiah 2:25–28 | You should have kept your feet from going bare and your throat from being thirsty. But you said, ‘It is hopeless! For I love foreign gods, and I must go after them.’ |
| 4 | Jeremiah 3:1–8 | “If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD. |
| 5 | Hosea 2:2 | Rebuke your mother, rebuke her, for she is not My wife, and I am not her husband. Let her remove the adultery from her face and the unfaithfulness from between her breasts. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָאַף, ha.me.na.'A.fetgenerated
The word נָאַף (na'aph) is a verb that means to commit adultery. It encompasses both physical unfaithfulness and spiritual infidelity, as it can also refer to idolatry. This dual meaning highlights the seriousness of Jerusalem's betrayal, not only to her husband but also to God.
In this context, the participle form emphasizes the ongoing nature of her unfaithfulness, as she continually takes strangers instead of remaining with her own husband. This reflects a deep-seated betrayal that extends beyond mere actions to a fundamental breach of covenant loyalty.
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. The BSB uses strangers, which is consistent with the KJV, ASV, and others.
Where they part company is over the term זָרִֽים — strangers (ASV, BSB, KJV) versus lovers (BBE). The choice of 'lovers' introduces a more intimate connotation, suggesting deeper betrayal.
Sentence Structuregenerated
The finite verb תִּקַּ֖ח, she takes, governs the entire verse. The structure emphasizes the subject, the adulterous wife, and her actions, with the main clause followed by a series of phrases that elaborate on her unfaithfulness.
The Hebrew word order places emphasis on the wife and her actions, indicating the seriousness of her infidelity. The use of participial forms and noun phrases creates a layered understanding of her relationship with both her husband and the strangers.
Septuagint Backgroundgenerated
The Septuagint translates נָאַף as μοιξωμένη, which carries the same meaning of being adulterous. This choice reflects a direct connection to the concept of unfaithfulness, maintaining the original's intent.
The Greek rendering captures the essence of the Hebrew metaphor, emphasizing the betrayal involved in turning to strangers instead of the rightful husband.
In plain words — the whole versegenerated
Ezekiel 16:32 depicts Jerusalem as an unfaithful wife who chooses to be with strangers instead of her husband. This metaphor illustrates the depth of her betrayal, as she turns away from her rightful relationship to seek out others.
Frequently Asked Questionsgenerated
This metaphor indicates that Jerusalem has been unfaithful to God, seeking relationships with foreign nations and idols instead of remaining loyal to Him.
The metaphor of an unfaithful wife highlights the covenant relationship between God and His people, where faithfulness is expected and betrayal is seen as a serious offense.
Spiritual adultery often refers to turning away from God to worship idols or engage in practices contrary to His commands, as seen in the stories of Israel's unfaithfulness throughout the Old Testament.
Ezekiel uses strong imagery to convey the seriousness of Jerusalem's actions and to provoke a sense of urgency for repentance and return to faithfulness.
Reflection Questionsgenerated
- In what ways can I identify areas of unfaithfulness in my own life?
- How can I cultivate a deeper loyalty to my commitments, both to God and to others?
- What steps can I take to avoid the pitfalls of spiritual adultery in my faith journey?
- How does understanding the metaphor of the adulterous wife impact my view of God's covenant with His people?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to illustrate the unfaithfulness of congregations, drawing parallels to the metaphor of an adulterous wife.
A heretical congregation is an adulterous woman; for the Catholic congregation from the very beginning never left the marriage couch and nuptial chamber of her spouse or ardently desired unsuitable and strange lovers.Early Church Fathers on Ezekiel 16 →
But like an adulterous woman, who brings in strangers over her husband. All prostitutes receive payment: but you have given payment to all your lovers,Early Church Fathers on Ezekiel 16 →
When all fornicating women are accustomed to receive pay from their lovers, Jerusalem does the opposite, so that she may give more than she receives and so that she may show the abundance of her price;Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 16:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[But as] a wife that committeth adultery,.... Who has a husband, and is provided for with all the necessaries of life, with food and clothing; and so has no need to prostitute herself for a
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut as a wife that committeth adultery, which taketh strangers instead of her husband! Which taketh strangers instead of her husband - referring to Numbers 5:19-20; Numbers 5:29.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere begins the antithesis. A wife, adulteress, such as the prophet compareth this nation to, which hath a most rich, bountiful, and kind husband, she differs from common harlots in this point, she hunts not rewards, but forbidden pleasures.
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:32 [But as] a wife that committeth adultery, [which] taketh strangers instead of her husband!Ver. 32. Which taketh strangers instead of her husband.] This is a foul mistake; wedlock should be chaste. The window of the ark shut, that the waters of the flood enter not into it.
Read John Trapp on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges32. Seems to break the connexion and has been regarded as a gloss. The words “instead of her husband” should be “under her husband,” though her husband’s (cf. Ezekiel 23:5, when she was mine; Numbers 5:19). The clauses are probably exclamatory: A wife that committeth adultery! though her husband’s (though married) she taketh strangers! It is also possible to take the language as an apostrophe: O adulterous wife, &c. LXX. read differently, and the verse is not without suspicion.
Read Cambridge on Ezekiel 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. Many authorities omit this verse. Though the reading is difficult, if not a gloss, the meaning is probably, “O adulterous wife, who, though she is under her husband, yet taketh strangers.” (See
Read Daniel Denison Whedon on Ezekiel 16 →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
You adulterous wife! You receive strangers instead of your own husband!
“‘“Adulterous wife, who takes strangers instead of her husband!
You adulterous wife! You receive strangers instead of your own husband!
“‘Adulterous wife, who prefers strangers instead of her own husband!
Tyndale line
But as a wife that committeth adultery, which taketh strangers instead of her husband!
A wife that committeth adultery! that taketh strangers instead of her husband!
A wife that committeth adultery! that taketh strangers instead of her husband!
But as a wife that committeth adultery, who taketh strangers instead of her husband!
But as a wife that playeth the harlot, and taketh others for her husband:
Strictly literal
O adulterous wife, that taketh strangers instead of her husband.
The wife who committeth adultery — Under her husband — doth receive strangers.
The wife who commits adultery—Under her husband—receives strangers.
O thou adulterous wife! who, while bound to her husband, receiveth strangers!
You adulterous woman, you accept strangers instead of your husband.
From the Latin
But as an adulteress, that bringeth in strangers over her husband.
Simplified
You're a wife that loves adultery! You sleep with strangers instead of your husband!
The untrue wife who takes strange lovers in place of her husband!
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 content, with six of the seven words matched. The Dead Sea Scrolls show some editorial restoration, but the core message remains intact across these witnesses.
הָאִשָּׁ֖ה הַמְּנָאָ֑פֶת תַּ֣חַת אִישָׁ֔הּ תִּקַּ֖ח אֶת־ זָרִֽים׃
6 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.
[האשה] [המנאפת] [תחת] [איש׳ה] [תקח] [את] [זרים]
nothing on the leather here — 7 supplied entire by an editor.
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 Ezekiel 16:32
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.
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)
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
נָאַף (na'aph) is a Hebrew verb meaning to commit adultery, typically referring to a man with another's wife. It can also denote idolatrous worship in a figurative sense. The root encompasses both the act of adultery and its implications, including the role of women in this context.
[נָאַף] vb. commit adultery
base
H5003 נָאַף commit adultery
5003 na'aph naw-af'
a primitive root; to commit adultery; figuratively, to
apostatize:--adulterer(-ess), commit(-ing) adultery, woman
that breaketh wedlock.
נָאַף (na.aph) — to commit adultery.
1) to commit adultery
1a) (Qal)
1a1) to commit adultery
1a1a) usually of man
1a1a1) always with wife of another
1a1b) adultery (of women) (participle)
1a2) idolatrous worship (fig.)
1b) (Piel)
1b1) to commit adultery
1b1a) of man
1b1b) adultery (of women) (participle)
1b2) idolatrous worship (fig.)
Art | V-Piel — Particle · verb piel participle (active) feminine singularHTd/Vprfsa
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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/Sp3fs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAampa