Genesis 3:15 — Word Study
WLCוְאֵיבָ֣ה׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ ס
BSAAndbêyn I will putshîyth▸ [hostility] ◂enmityʼêybâh between [you]bêyn and the womanʼishshâh [the female, Eve] and betweenbêyn your seedzeraʻ [offspring, descendants] and her seedzeraʻ [offspring, descendants] ◂Hehûwʼ {will} crushshûwph▸ [bruise, overwhelm] your headrôʼsh [the topmost part of the body] ◂and youʼattâh {will} strikeshûwph▸ [bruise, wound] his heelʻâqêb [the foot, the lowest part]
| Greek | English | Parsing |
|---|---|---|
| וְאֵיבָ֣ה׀ | and enmity | Conjunction, noun common feminine singular absolute |
| אָשִׁ֗ית | I will put | Verb, Qal, imperfect first person common singular |
| בֵּֽינְךָ֙ | between you | Suffix |
| וּבֵ֣ין | and between | Conjunction |
| הָֽאִשָּׁ֔ה | the woman | Particle, noun common feminine singular absolute |
| וּבֵ֥ין | and between | Conjunction |
| זַרְעֲךָ֖ | offspring your | Noun common masculine singular construct, suffix |
| וּבֵ֣ין | and between | Conjunction |
| זַרְעָ֑הּ | offspring her | Noun common masculine singular construct, suffix |
| ה֚וּא | he | Pronoun |
| יְשׁוּפְךָ֣ | he will bruise you | Verb qal imperfect third person masculine singular, suffix |
| רֹ֔אשׁ | head | Noun common, masculine singular absolute |
| וְאַתָּ֖ה | and you | Conjunction, pronoun |
| תְּשׁוּפֶ֥נּוּ | you will bruise him | Verb qal imperfect second person masculine singular, suffix |
| עָקֵֽב׃ ס | heel | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel. ” |
| KJV | And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. |
| ASV | and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel. |
| YLT | and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee — the head, and thou dost bruise him — the heel.' |
| WEB | I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” |
| BBE | And there will be war between you and the woman and between your seed and her seed: by him will your head be crushed and by you his foot will be wounded. |
Where they part company is in the rendering of verbs and the nuance of the term 'enmity'.
The sentence contains a main clause with two subordinate clauses that detail the consequences of the enmity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשִׁית
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 — Genesis 3:15
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 Judgment on the Serpentgenerated
Genesis 3:15 occurs in the context of God's judgment on the serpent after the fall of humanity. This verse establishes a prophecy of conflict that will unfold between the serpent and the woman, symbolizing the ongoing struggle between good and evil throughout history. It serves as a critical point in the narrative, indicating that despite sin's entrance into the world, there is hope for redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 21:6–7 | So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died. |
| 2 | Amos 9:3 | Though they hide themselves atop Carmel, there I will track them and seize them; and though they hide from Me at the bottom of the sea, there I will command the serpent to bite them. |
| 3 | Mark 16:18 | they will pick up snakes with their hands, and if they drink any deadly poison, it will not harm them; they will lay their hands on the sick, and they will be made well.” |
| 4 | Luke 10:19 | Behold, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy. Nothing will harm you. |
| 5 | Acts 28:3–6 | Paul gathered a bundle of sticks, and as he laid them on the fire, a viper, driven out by the heat, fastened itself to his hand. |
The Treasury of Scripture Knowledge — 42 references, hung on the phrase they belong to
The Key Word — אֵיבָה, ve.'ei.Vahgenerated
The word אֵיבָה ('eybah) signifies enmity or hostility, derived from a root associated with hatred. It conveys a sense of animosity and conflict, particularly in the context of the relationship between humanity and evil. The parsing indicates it is a feminine singular noun, emphasizing its role in the conflict described in this verse.
This enmity is not merely a feeling but represents a profound and ongoing opposition. It highlights the consequences of sin and the division it creates, particularly between the serpent and the woman, which is foundational for understanding the biblical narrative of redemption.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of אֵיבָה as enmity.
Sentence Structuregenerated
The verse is structured around two main clauses: the first introduces the conflict with the phrase 'I will put enmity,' while the second describes the nature of that conflict. The finite verb אָשִׁ֗ית ('a.Shit) governs the action, with multiple phrases detailing the subjects involved and the consequences of their actions.
The Hebrew word order places emphasis on the enmity itself, presenting it as the central theme of the verse. The use of conjunctions and prepositions helps to clarify the relationships between the various subjects, particularly the woman and her offspring in contrast to the serpent.
Septuagint Backgroundgenerated
The Septuagint translates אֵיבָה as ἔξθραν (exthran), which conveys a similar sense of hostility. This choice reflects a consistent interpretation of the enmity described in the Hebrew text, maintaining the focus on the conflict introduced.
The Greek term emphasizes the relational aspect of this enmity, illustrating the ongoing struggle between the two parties, which is central to the narrative of Genesis.
In plain words — the whole versegenerated
Genesis 3:15 describes God's declaration of enmity between the serpent and the woman, as well as between their offspring. This verse highlights the ongoing conflict between good and evil, with a promise of future victory for humanity. It sets the stage for the unfolding story of redemption throughout the Bible.
Frequently Asked Questionsgenerated
God is establishing a conflict that will exist between the forces of evil and humanity, symbolized by the serpent and the woman, respectively.
This verse introduces the concept of sin and its consequences, while also hinting at the eventual victory over evil, which is a recurring theme throughout the Scriptures.
The reference to 'seed' signifies the descendants of both the serpent and the woman, indicating that the conflict will continue through generations.
This phrase indicates a decisive victory over evil, suggesting that the offspring of the woman will ultimately triumph over the serpent.
Reflection Questionsgenerated
- What does the enmity between the serpent and the woman teach us about the nature of good and evil?
- How can we see the fulfillment of this promise in the world today?
- In what ways can we prepare ourselves to stand against the forces of evil in our own lives?
- What role does hope play in understanding the conflict described in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the conflict between good and evil, emphasizing the promise of redemption.
Christ completely renewed all things, both taking up the battle against our enemy and crushing him who at the beginning had led us captive in Adam, trampling on his head, as you find in Genesis that God said to the serpent,Early Church Fathers on Genesis 3 →
"You are more cursed than all cattle because you deceived those who have authority over all cattle; and instead of being more astute than all other animals you shall be more cursed than all other animals,Early Church Fathers on Genesis 3 →
God judged that evil was to be held in check for a time rather than to be destroyed, so that he says to the serpent, “I will put enmity between you and the woman, and between your seed and the seed of the woman.Early Church Fathers on Genesis 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 3:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will put enmity between thee and the woman,.... Between whom there had been so much familiarity, not only while they had the preceding discourse together, but before; for it is conjectured by
Read John Gill on Genesis 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all
Read Robert Jamieson on Genesis 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVers. 15. Though now ye be sworn friends, leagued together against me, I will put enmity between thee and the woman; and the man too, but the woman alone is mentioned, for the devil’ s greater confusion. 1. The woman, whom, as the weaker vessel, thou didst seduce, shall be the great occasion of thy overthrow. 2. Because the Son of God, who conquered this great dragon and old serpent, , who came to destroy the works of the devil, , was made of a woman, , without the help of man, . Thy seed; literally, this serpent, and, for his sake, the whole seed or race of serpents, which of all creatures are most loathsome and terrible to mankind, and especially to women. Mystically, that evil spirit…
Read Matthew Poole on Genesis 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.Ver. 15. And I will put enmity.] Instead of that amity and familiarity thou hast lately had with the woman. And here begins the Book of the Lord’ s wars: his hand is here upon his throne, he hath solemnly sworn that he will have war (not with Amalek only, but) with the whole serpentine seed, from generation to generation. There is also a capital antipathy (saith Bodinus) between the woman and the serpent: so that in a great multitude of men, if there be but one woman amongst them, he makes at her, and stings her about the heel. Pliny also…
Read John Trapp on Genesis 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14, 15) Unto the serpent.—As the serpent had tempted our first parents purposely and consciously in order to lead them into sin, he stood there without excuse, and received a threefold penalty. The outward form of the condemnation is made suitable to the shape which the tempter had assumed; but the true force and meaning, especially in the last and most intense portion of the sentence, belong, not to the animal, but to Satan himself. The serpent is but the type: diabolic agency the reality. First, therefore, the serpent is condemned to crawl. As he is pronounced to be “cursed above (or rather, among) all cattle”—that is, the tame animals subjected to man’s service—and also “among all…
Read Charles John Ellicott on Genesis 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. I will put enmity between thee and the woman] This has been generally supposed to apply to a certain enmity subsisting between men and serpents; but this is rather a fancy than a reality. It is yet to be discovered that the serpentine race have any peculiar enmity against mankind, nor is there any proof that men hate serpents more than they do other noxious animals. Men have much more enmity to the common rat and magpie than they have to all the serpents in the land, because the former destroy the grain, c., and serpents in general, far from seeking to do men mischief, flee his approach, and generally avoid his dwelling. If, however, we take the word nachash to mean any of the…
Read AdamClarke on Genesis 3 →CambridgeThe Cambridge Bible for Schools and Colleges15. and I will put enmity] The first meaning of this sentence refers to the instinctive antipathy of mankind towards the serpent, and the frequently deadly character of the wounds inflicted by serpents upon human beings. But this explanation does not exhaust the full meaning of the verse. The narrator tells the story, not in the spirit of a compiler of folk-lore, but with the purpose of embodying in it the truths of religion. The hostility between the serpent and the woman, between the serpent’s seed and the woman’s seed, typifies the unending conflict between all that represents the forces of evil on the one hand, and all that represents the true and high destiny of mankind on the other.…
Read Cambridge on Genesis 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Enmity between thee and the woman — That a sense of enmity exists between the entire serpent race and mankind is a conspicuous fact, account for it as we may.
Read Daniel Denison Whedon on Genesis 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel. ”
I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”
And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”
And I will put hostility between you and the woman and between your offspring and her offspring; her offspring will attack your head, and you will attack her offspring’s heel.”
Tyndale line
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.
and I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.
And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.
I will also put enimitie betweene thee and the woman, and betweene thy seede and her seede. He shall breake thine head, and thou shalt bruise his heele.
Strictly literal
And I will put enmity between thee and the woman, and between thy seed and her seed; he shall crush thy head, and thou shalt crush his heel.
and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee — the head, and thou dost bruise him — the heel.'
and I put enmity between you and the woman, and between your seed and her Seed; He bruises your head, and you bruise His heel.”
And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt wound his heel.
I will put hostility between you and the woman, and between your seed and her seed. He will bruise your head, and you will bruise his heel.”
From the Latin
I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.
Simplified
I will make sure you and your children, and the woman and her children, are enemies. One of her children will crush your head, and you will strike his heel.”
And there will be war between you and the woman and between your seed and her seed: by him will your head be crushed and by you his foot will be wounded.
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, the Septuagint, and the Samaritan Pentateuch all agree here, with the wording matching precisely across these witnesses. This consensus underscores the significance of the enmity declared in this verse as a foundational element of the biblical narrative.
וְאֵיבָ֣ה׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ ס
15 of the 15 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.
ואיבה אשׁית בינך ובין האשׁה ובין זרעך ובין זרעה הוא ישׁופך ראשׁ ואתה תשׁופנו עקב
Agrees with the Masoretic Text here, word for word.
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 Genesis 3:15
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.
אֵיבָה ('eybah) means enmity or hostility, derived from the root word associated with hatred. The entries consistently emphasize its meaning as a form of animosity, with no significant disagreement among lexicons.
אֵיבָה n.f. enmity
base
H342 אֵיבָה enmity
342 'eybah ay-baw'
from 340; hostility:--emnity, hatred.
see HEBREW for 0340
אֵיבָה (e.vah) — enmity.
enmity, hatred
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
en'-mi-ti ('ebhah; echthra):
"Enmity" (hate) occurs as the translation of 'ebhah in Ge 3:15, "I will put enmity between thee and the woman, and between thy seed and her seed," and in Nu 35:21,22, where the absence of enmity on the part of the man-slayer modifies the judgment to be passed on him.
In the New Testament "enmity" is the translation of echthra: Lu 23:12; Ro 8:7, "The mind of the flesh is enmity against God." Jas 4:4, "The friendship of the world is enmity with God" (because "the world" is preferred to God); in Eph 2:15,16, Christ is said to have "abolished in…
Enmity
Deep-rooted hatred. “I will put enmity between thee and the woman, between thy seed and her seed” (Gen. 3:15). The friendship of the world is “enmity with God” (James 4:4; 1 John 2:15, 16). The “carnal mind” is “enmity against God” (Rom. 8:7). By the abrogation of the Mosaic institutes the “enmity” between Jew and Gentile is removed. They are reconciled, are “made one” (Eph. 2:15, 16).
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep | Suff — SuffixHAcmsc/Sp2ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conj | Prep — ConjunctionHC/Acmsc
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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…
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conj | Prep — ConjunctionHC/Acmsc
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שׁוּף (shuwph) is a Hebrew verb primarily meaning 'to bruise' or 'to crush.' It can also imply actions like snapping at or overwhelming. The entries suggest a range of meanings, including to fall upon or strike out, but the primary focus remains on the concept of bruising.
[שׁוּף] vb. bruise
base
H7779 שׁוּף bruise
7779 shuwph shoof
a primitive root; properly, to gape, i.e. snap at;
figuratively, to overwhelm:--break, bruise, cover.
שׁוּף (shuph) — to bruise.
1) to bruise, crush, gape upon, desire?, seize?, strike out?
1a) (Qal) to fall upon, bruise
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
שׁוּף (shuwph) is a Hebrew verb primarily meaning 'to bruise' or 'to crush.' It can also imply actions like snapping at or overwhelming. The entries suggest a range of meanings, including to fall upon or strike out, but the primary focus remains on the concept of bruising.
[שׁוּף] vb. bruise
base
H7779 שׁוּף bruise
7779 shuwph shoof
a primitive root; properly, to gape, i.e. snap at;
figuratively, to overwhelm:--break, bruise, cover.
שׁוּף (shuph) — to bruise.
1) to bruise, crush, gape upon, desire?, seize?, strike out?
1a) (Qal) to fall upon, bruise
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
עָקֵב (‘aqeb) refers to a heel, footprint, or the rear part of something, such as a troop. It can denote a physical heel or a figurative rear, like the back of an army. The word is built from the root related to the concept of hindrance or following, and it appears in contexts that involve tracking or footsteps.
עָקֵב n.m. heel, footprint, hinder-part
base
H6119 עָקֵב heel, footprint, hinder-part
6119 `aqeb aw-kabe'
or (feminine) hiqqbah {ik-keb-aw'}; from 6117; a heel (as
protuberant); hence, a track; figuratively, the rear (of an
army):--heel, (horse-)hoof, last, lier in wait (by mistake
for 6120), (foot- )step.
see HEBREW for 06117
see HEBREW for 06120
עָקֵב (a.qev) — heel.
1) heel, rear, footprint, hinder part, hoof, rear of a troop, footstep
1a) heel
1b) mark of heel, footprint
1c) hinder part, rear
N-ms — Noun common · masculine singular absoluteHNcmsa
hel (`aqebh): "The iniquity of my heels" (Ps 49:5 the King James Version) is a literal translation, and might be understood to indicate the Psalmist's "false steps," errors or sins, but that meaning is very doubtful here. the Revised Version (British and American) gives "iniquity at my heels." the Revised Version margin gives a still better sense, "When the iniquity of them that would supplant me compasseth me about, even of them that trust in .... riches"--treacherous enemies ever on the watch to trip up a man's heels (compare Ho 12:3). Of Judah it was said, "Thy heels (shall) suffer violence" (Jer 13:22) through being "made bare" (the King James Version), and thus subject to the roughness of the road as she was led captive.