Ezra 10:44 — Word Study
WLCכָּל־ אֵ֕לֶּה נָשְׂאוּ נָשִׁ֣ים נָכְרִיּ֑וֹת וְיֵ֣שׁ מֵהֶ֣ם נָשִׁ֔ים וַיָּשִׂ֖ימוּ בָּנִֽים׃ פ
BSAAllkôl [every single one] these [men]ʼêl-leh had marriednâsâʼ■ [taken as wives] foreignnokrîy [strange, unfamiliar] womenʼishshâh hadsûwm▸ childrenbên [sons, offspring] by these wivesʼishshâh [women who had borne them children]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular absolute |
| אֵ֕לֶּה | these | Particle |
| נָשְׂאוּ | they had taken | Verb, Qal, perfect third person common plural |
| נָשִׁ֣ים | women | Noun common, masculine plural absolute |
| נָכְרִיּ֑וֹת | foreign | Adj |
| וְיֵ֣שׁ | and there | Conjunction |
| מֵהֶ֣ם | [were] some of them | Preposition, suffix |
| נָשִׁ֔ים | wives | Noun common, masculine plural absolute |
| וַיָּשִׂ֖ימוּ | and they [masc] had made | Verb, Qal, sequential imperfect third person masculine plural |
| בָּנִֽים׃ פ | children | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All these men had married foreign women, and some of them had children by these wives. |
| KJV | All these had taken strange wives: and some of them had wives by whom they had children. |
| ASV | All these had taken foreign wives; and some of them had wives by whom they had children. |
| YLT | all these have taken strange women, and there are of them women — who adopt sons. |
| WEB | All these had taken foreign wives. Some of them had wives by whom they had children. |
| BBE | All these had taken strange wives; and some of them had wives by whom they had offspring. |
Where they part company is נָכְרִיּ֑וֹת — see How Translations Differ.
The main clause is straightforward, with a conjunction linking it to a subordinate clause that provides additional information.
7 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
subjectאִשָּׁה
verbנָשָׂא
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 — Ezra 10:44
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 Marriages of the Exilesgenerated
Ezra 10:44 describes a situation where the men of Israel returned from exile and took foreign wives, which was a significant issue in their community. This verse highlights the consequences of their actions, indicating that some of these men had children with their foreign wives, which raised concerns about cultural and religious purity. The context is crucial as it reflects the challenges faced by the returning exiles in maintaining their identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 2:16 | It will rescue you from the forbidden woman, from the stranger with seductive words |
| 2 | Proverbs 5:3–20 | Though the lips of the forbidden woman drip honey and her speech is smoother than oil, |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — כֹּל, kol-generated
The word כֹּל (kol) means 'all' or 'every single one.' It encompasses totality and is often used to refer to every person or thing within a specific group. In this verse, it emphasizes that every man mentioned was involved in the action described.
This word is a common noun in Hebrew, indicating its broad application across various contexts, including the entirety of a group or category. Its use here underscores the collective nature of the actions taken by these men.
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 has foreign for נָכְרִיּ֑וֹת, and so do the ASV, WEB, and others.
Where others part company with the BSB they part company over נָכְרִיּ֑וֹת — strange (KJV, YLT) emphasizes the unfamiliarity of the women, while foreign (BSB, ASV) focuses on their national or cultural difference.
Sentence Structuregenerated
The finite verb נָשְׂאוּ (na.se.'u) governs the main clause, indicating the action of taking wives. The structure includes a noun phrase for the subject, a noun phrase for the object, and a subsequent clause that elaborates on the existence of children.
The sentence is built around the actions of the men, emphasizing their collective involvement in marrying foreign women and having children, which is articulated through the use of conjunctions and sequential verbs.
Septuagint Backgroundgenerated
The Septuagint translates נָכְרִיּ֑וֹת as ἀλλοτρίας (allotrias), meaning 'alien' or 'strange.' This choice reflects a broader interpretation of the term, suggesting not only foreignness but also a sense of otherness that may carry cultural implications.
This translation indicates that the translators viewed the marriages as significant not just for their foreign nature but also for the potential cultural and religious divisions they introduced.
In plain words — the whole versegenerated
Ezra 10:44 states that all these men had married foreign women and that some of them had children with these wives. This verse illustrates the situation of the returning exiles and the implications of their marriages.
Frequently Asked Questionsgenerated
It indicates that they formed unions outside of their community, which was a concern for maintaining cultural and religious identity.
The children symbolize the blending of cultures and the potential challenges to the community's identity and religious practices.
These marriages could lead to issues of loyalty to God and adherence to the laws given to Israel, as foreign influences might lead them away from their faith.
It highlights the challenges the returning exiles faced in rebuilding their community and the importance of adhering to their covenant with God.
Reflection Questionsgenerated
- What can we learn about the importance of community and identity from this verse?
- How do the actions of these men reflect the challenges of cultural integration?
- In what ways can we ensure that our relationships align with our values and beliefs?
- What steps can we take to support others in maintaining their cultural and religious identity?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 10:44 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll these had taken strange wives,.... In all about one hundred and thirteen: and some of them had wives by whom they had children; and yet they put them away, which made it the more difficult for
Read John Gill on Ezra 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhereby he implies that most of their wives were barren; which came to pass by God’ s special providence, partly to manifest his displeasure against such matches, and partly that the practice of this great and necessary duty might not be encumbered with too many difficulties.
Read Matthew Poole on Ezra 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 10:44 All these had taken strange wives: and [some] of them had wives by whom they had children.Ver. 44. And some of them had wives by whom they had children] Who yet for all that were put away together with their children, Ezra 10:3. The Hebrew hath it thus, and there were of them women, and they had put forth sons, or exposed their sons to do as they might, or to be disposed of by the judges; as that good woman who told Bonner, that if he burnt her, she hoped he would keep Faith, Hope, and Charity (those were the names of her three daughters). No, by my truth will not I, quoth the bishop; I will meddle with none of them (Acts and Mon.).
Read John Trapp on Ezra 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-44) List of the transgressors. (19) They gave their hands.—The four members of the high priest’s family were peculiarly dealt with. They gave their distinct pledge, and offered each a special trespass offering. It is one among a multitude of similar tokens of authenticity in the history; and inventor would have given some reason for the peculiarity. (22) Pashur.—Comparing Ezra 2:36-39, we find that all the priestly families that returned with Zerub-babel were implicated in the national offence. (25) Of Israel.—Of the laity eighty-six are mentioned, belonging to ten races which returned with Zerubbabel. (34) Bani.—Probably this should be some other name, as Bani occurs before. The…
Read Charles John Ellicott on Ezra 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 44. Some of them had wives by whom they had children.] This observation was probably intended to show that only a few of them had children; but it shows also how rigorously the law was put in execution. According to a passage in Justin Martyr's dialogue with Trypho, a Jew, Ezra offered a paschal lamb on this occasion, and addressed the people thus: "And Ezra said to the people, This passover is our Saviour and our Refuge; and if ye will be persuaded of it, and let it enter into your hearts, that we are to humble ourselves to him in a sign, and afterwards shall believe in him, this place shall not be destroyed for ever, saith the Lord of Hosts: but if ye will not believe in him, nor…
Read AdamClarke on Ezra 10 →CambridgeThe Cambridge Bible for Schools and Colleges44. All these had taken strange wives] So also the R.V., a different phrase in the original from that rendered ‘had married strange women’. See on Ezra 9:2. and some of them had wives by whom they had children] So R.V. Marg. Or, some of the wives had borne children. The clause in the original is beset with difficulties. Literally rendered it seems to be ‘And there were of them (masc.) wives, and they (masc.) begat children’. The LXX. renders freely ‘And they begat of them sons’ (καὶἐγέννησανἐξαὐτῶνυἱούς) agreeing generally with the A.V. and R.V. text. The Vulgate has ‘And there were of them wives which had borne children’, agreeing with the margin of the R.V. This, it must be confessed…
Read Cambridge on Ezra 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible44. Wives by whom they had children — The Hebrew reads literally, And there were of them (δν, them, is here masculine, and seems to refer to all these at the beginning of the verse,) wives, and they
Read Daniel Denison Whedon on Ezra 10 →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
All these men had married foreign women, and some of them had children by these wives.
All these had taken foreign wives. Some of them had wives by whom they had children.
All these men had married foreign women, and some of them had children by these wives.
All these had taken foreign wives, and some of them also had children by these women.
Tyndale line
All these had taken strange wives: and some of them had wives by whom they had children.
All these had taken foreign wives; and some of them had wives by whom they had children.
All these had taken strange wives: and some of them had wives by whom they had children.
All these had taken foreign wives: and some of them had wives by whom they had children.
All these had taken strange wiues: and among them were women that had children.
Strictly literal
All these had taken foreign wives; and there were among them wives who had had children.
all these have taken strange women, and there are of them women — who adopt sons.
all these have taken strange women, and there are of them women who adopt sons.
All these had taken strange wives; and some of them had wives by whom they had children.
All of these had taken foreign wives and had children with some of them.
From the Latin
All these had taken strange wives, and there were among them women that had borne children.
Simplified
All of these men listed had married foreign women. They divorced them and sent them away with their children.
All these had taken strange wives; and some of them had wives by whom they had offspring.
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 show agreement in the core message of the verse, with the Septuagint capturing the essence of the Hebrew while employing its own structure and vocabulary. Both texts highlight the marriages to foreign women and the resulting children.
כָּל־ אֵ֕לֶּה נָשְׂאוּ נָשִׁ֣ים נָכְרִיּ֑וֹת וְיֵ֣שׁ מֵהֶ֣ם נָשִׁ֔ים וַיָּשִׂ֖ימוּ בָּנִֽים׃ פ
8 of the 10 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 Ezra 10:44
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-3ms | Suff — Verb · Qal · perfect third person common pluralHVqp3cp
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafpa
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HC/Acbsa — ConjunctionHC/Acbsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained