Isaiah 47:8 — Word Study
WLCוְעַתָּ֞ה שִׁמְעִי־ זֹ֤את עֲדִינָה֙ הַיּוֹשֶׁ֣בֶת לָבֶ֔טַח הָאֹֽמְרָה֙ בִּלְבָ֔בָהּ אֲנִ֖י וְאַפְסִ֣י ע֑וֹד לֹ֤א אֵשֵׁב֙ אַלְמָנָ֔ה וְלֹ֥א אֵדַ֖ע שְׁכֽוֹל׃
BSASo nowʻattâh [at this moment, in this present time] hearshâmaʻ [listen and obey] thiszôʼth O lover of luxuryʻâdîyn△ [given to pleasures, voluptuous] who sits securelyyâshab [dwells, remains, in confidence, without fear] who saysʼâmar [speaks, declares] to herselflêbâb I [am]ʼănîy [I exist, I am self-sufficient] and there is noneʼepheç [no one, nothing] besides meʻôwd [apart from me, like me] I will neverlôʼ [not at all, under no circumstances] be a widowʼalmânâh [bereaved, without a husband] or knowyâdaʻ▸ [experience, understand] the loss of childrenshᵉkôwl [bereavement, sorrow, offspring, descendants]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֞ה | and therefore | Conjunction, adverb |
| שִׁמְעִי־ | listen to | Verb, Qal, imperative second person feminine singular |
| זֹ֤את | this | Particle |
| עֲדִינָה֙ | O voluptuous [woman] | Adj |
| הַיּוֹשֶׁ֣בֶת | who dwells | Particle, verb qal participle (active) feminine singular |
| לָבֶ֔טַח | to security | Preposition, noun common masculine singular absolute |
| הָאֹֽמְרָה֙ | who says | Particle, verb qal participle (active) feminine singular |
| בִּלְבָ֔בָהּ | in heart her | Preposition, noun common masculine singular construct, suffix |
| אֲנִ֖י | I | Pronoun |
| וְאַפְסִ֣י | and only I | Conjunction, noun common masculine singular construct, suffix |
| ע֑וֹד | [am] yet | Adv |
| לֹ֤א | not | Particle |
| אֵשֵׁב֙ | I will live | Verb, Qal, imperfect first person common singular |
| אַלְמָנָ֔ה | a widow | Noun common, feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| אֵדַ֖ע | I will know | Verb, Qal, imperfect first person common singular |
| שְׁכֽוֹל׃ | childlessness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So now hear this, O lover of luxury who sits securely, who says to herself, ‘I am, and there is none besides me. I will never be a widow or know the loss of children.’ |
| KJV | Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: |
| ASV | Now therefore hear this, thou that art given to pleasures, that sittest securely, that sayest in thy heart, I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children: |
| YLT | And now, hear this, O luxurious one, Who is sitting confidently — Who is saying in her heart, 'I [am], and none else, I sit not a widow, nor know bereavement.' |
| WEB | “Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides me. I won’t sit as a widow, neither will I know the loss of children.’ |
| BBE | So now take note of this, you who are given up to pleasure, living without fear of evil, saying in your heart, I am, and there is no one like me; I will never be a widow, or have my children taken from me. |
Where they part company is עֲדִינָה — see How Translations Differ.
The main clause introduces the subject, with two subordinate clauses providing details about her state and declarations.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 47:8
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 Prophecy Against Babylongenerated
Isaiah 47:8 is part of a larger message from God, warning Babylon of impending judgment. The city is depicted as a luxurious and confident woman, who believes she is untouchable and secure. However, the surrounding verses reveal that her fate is sealed, and her arrogance will lead to her downfall. This serves as a reminder of the consequences of pride and self-reliance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 21:4–5 | My heart falters; fear makes me tremble. The twilight of my desire has turned to horror. |
| 2 | Isaiah 22:12–13 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
| 3 | Isaiah 32:9 | Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters. |
| 4 | Judges 18:7–27 | So the five men departed and came to Laish, where they saw that the people were living securely, like the Sidonians, tranquil and unsuspecting. There was nothing lacking in the land and no oppressive ruler. And they were far away from the Sidonians and had no alliance with anyone. |
| 5 | Jeremiah 50:11 | “Because you rejoice, because you sing in triumph— you who plunder My inheritance— because you frolic like a heifer treading grain and neigh like stallions, |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — עֲדִינָה, 'a.di.Nahgenerated
The word עֲדִינָה ('a.di.Nah) means 'voluptuous' and describes someone who indulges in pleasures. It is used here to characterize the woman of Babylon, emphasizing her hedonistic lifestyle and self-satisfaction.
This adjective carries a connotation of excess and indulgence, suggesting that her priorities are misplaced. The use of this term highlights her focus on luxury and comfort, contrasting sharply with the impending judgment she faces.
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 O lover of luxury, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb governs the verse — שִׁמְעִי, listen to — with several clauses following it. The structure emphasizes the command to listen, setting the tone for the self-declaration that follows.
The clauses build upon each other, detailing the woman's characteristics and her statements about her security and invulnerability. This layered structure highlights her delusion of safety.
Septuagint Backgroundgenerated
The Septuagint translates עֲדִינָה as ἡ ἐπιθυμία, which means 'the desire' or 'the longing.' This choice emphasizes the woman's indulgent nature and her focus on earthly pleasures.
The Greek rendering shows a slight shift in focus from the Hebrew, where the emphasis is on her voluptuousness, to a broader interpretation of desire, which may reflect the translators' understanding of her character.
In plain words — the whole versegenerated
Isaiah 47:8 warns a confident woman in Babylon who indulges in luxury, claiming she will never experience loss. The verse highlights her false sense of security and foreshadows the judgment that will come upon her.
Frequently Asked Questionsgenerated
Being a lover of luxury means prioritizing comfort and indulgence, often at the expense of moral values or awareness of consequences.
The emphasis on her confidence illustrates her arrogance and denial of vulnerability, setting the stage for the impending judgment she will face.
This phrase reflects her belief that she is invulnerable to loss and bereavement, showcasing her delusional sense of security.
This verse serves as a warning against pride and self-reliance, a recurring theme in Isaiah, where God calls out nations for their arrogance and impending judgment.
Reflection Questionsgenerated
- In what ways do I see confidence in my own life that might be misplaced?
- How can I guard against becoming complacent in my own comforts?
- What reminders do I have to stay humble and aware of my vulnerabilities?
- How can I apply the lessons from this verse to my understanding of security and reliance on God?
The early church on this verse — how the Fathers read it
The early church fathers comment on this verse, interpreting it as a warning against pride and false security, as seen in their writings.
And now listen to this, you delicate and confident one, who says in your heart: I am, and there is no one besides me; I will not sit as a widow, nor will I know the loss of children.Early Church Fathers on Isaiah 47 →
Thinking that you would prove to be better than the Persians, you said, “I am and there is no other,” and you were encouraged by the oracles of demons and astrologers.Early Church Fathers on Isaiah 47 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 47:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore hear now this, thou that art given to pleasures,.... To carnal lusts and pleasures; gratifying her sensual appetite; indulging herself in everything that was agreeable to the senses;
Read John Gill on Isaiah 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the
Read Robert Jamieson on Isaiah 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am; I am independent, and self-sufficient, and unchangeable, as that phrase implies, which therefore is appropriated to God, 43:10, and elsewhere. The prophet doth not here use the very phrase which the Babylonians used, but expresseth their sense in a Scripture phrase. None else beside me; which is not either subject to me, or far inferior to me in power and glory; so that in comparison of me it may be said not to be, because it disappears like stars at the presence of the sun. I shall not sit as a widow, neither shall I know the loss of children; I shall never want either a king or people to defend me from all dangers.
Read Matthew Poole on Isaiah 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 47:8 Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:Ver. 8. Thou that art given to pleasure.] Delisatula; It is not good to take pleasure in pleasure; no, not to go as far here as we may. Verecunda sunt omnia initia peecati, Sin seemeth modest at first, &c. Thou sayest in thine heart, I am,] sc., The lady of the world. Heathen Rome was called by the heathens, Terrarum dea gentiumque. Rome Papal saith as much. And none else besides me,] i.e., None worth speaking of. The Jesuits brag in like sort of their…
Read John Trapp on Isaiah 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) I am, and none else beside me . . .—The boasts of Babylon are purposely embodied by the prophet in praises that recall Jehovah’s assertion of His own eternity. She practically deified herself. So a like boast is put into the mouth of Nineveh in Zephaniah 2:15, and was repeated almost verbally by the poets of Rome: Terrarum dea gentiumque Roma, cui par est nihil, et nihil secundum (Martial).
Read Charles John Ellicott on Isaiah 47 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore hear now this - The prophet proceeds, in this verse and the following, to detail more particularly the sins of Babylon, and to state the certainty of the punishment which would come upon her.
Read Albert Barnes on Isaiah 47 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Carelessly — In no anxiety about efforts of Cyrus to take the city. According to Xenophon, the princes and whole court at Babylon looked with contempt on Cyrus.
Read Daniel Denison Whedon on Isaiah 47 →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
So now hear this, O lover of luxury who sits securely, who says to herself, ‘I am, and there is none besides me. I will never be a widow or know the loss of children.’
“Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides me. I won’t sit as a widow, neither will I know the loss of children.’
So now hear this, O lover of luxury who sits securely, who says to herself, ‘I am, and there is none besides me. I will never be a widow or know the loss of children.’
So now, listen to this, O one who lives so lavishly, who lives securely, who says to herself, ‘I am unique! No one can compare to me! I will never have to live as a widow; I will never lose my children.’
Tyndale line
Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
Now therefore hear this, thou that art given to pleasures, that sittest securely, that sayest in thy heart, I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children:
Now therefore hear this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and there is none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thy heart, I am , and none else besides me; I shall not sit as a widow, neither shall I know the loss of children:
Therefore nowe heare, thou that art giuen to pleasures, and dwellest carelesse, Shee sayeth in her heart, I am and none els: I shall not sit as a widowe, neither shall knowe the losse of children.
Strictly literal
And now hear this, thou voluptuous one, that dwellest carelessly, that sayest in thy heart, It is I, and there is none but me; I shall not sit as a widow, neither shall I know loss of children:
And now, hear this, O luxurious one, Who is sitting confidently — Who is saying in her heart, 'I [am], and none else, I sit not a widow, nor know bereavement.'
And now, hear this, O luxurious one, || Who is sitting confidently—Who is saying in her heart, I [am], and none else, || I do not sit [as] a widow, nor know bereavement.
And now hear this, luxurious one, that dwellest in security, that sayest in thy heart, I am, and there is nothing else beside me; I shall not sit as a widow, neither shall I know the loss of children:
So now hear this, you who love pleasure and sit securely; you who say in your heart, “I exist, and there is no one else like me; I will never sit as a widow, nor will I ever experience loss of children.”
From the Latin
And now hear these things, thou that art delicate, and dwellest confidently, that sayest in thy heart: I am, and there is none else besides me: I shall not sit as a widow, and I shall not know barrenness.
Simplified
Now listen to this, you sensual woman, sitting there so sure of yourself, saying to yourself, “I am supreme —there's nobody besides me. I shall never be a widow or experience the loss of my children.”
So now take note of this, you who are given up to pleasure, living without fear of evil, saying in your heart, I am, and there is no one like me; I will never be a widow, or have my children taken from me.
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 align closely, with 16 of the 17 words matched. The Dead Sea Scrolls show some variations, with certain words partly restored or supplied by editors, but they generally agree with the Masoretic Text in meaning.
וְעַתָּ֞ה שִׁמְעִי־ זֹ֤את עֲדִינָה֙ הַיּוֹשֶׁ֣בֶת לָבֶ֔טַח הָאֹֽמְרָה֙ בִּלְבָ֔בָהּ אֲנִ֖י וְאַפְסִ֣י ע֑וֹד לֹ֤א אֵשֵׁב֙ אַלְמָנָ֔ה וְלֹ֥א אֵדַ֖ע שְׁכֽוֹל׃
16 of the 17 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.
ועתה שמעי זואת עוד׳נה היושבת לבטח האומרה בלבב׳ה אני ואפס׳י עוד לוא אשב עלמנה ולוא אראה שכול
17 words on the leather.
[ועתה] [שמעי] [זאת] [עדינה] [היושבת] לבטח האמרה בלב׳ה אני ואפס׳י [עוד] [לא] [אשב] [אלמנה] [ולא] [אדע] שכול
4 words on the leather — 2 partly restored, 11 supplied entire by an editor.
זאת עדינה הישבת לבטח [האמרה] [בלבב׳ה] [אני] [ואפס׳י] [עוד] [לא] [אשב] [אלמנה] [ולא] אדע שכול
15 words of the verse are on this fragment — 3 partly restored, 9 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 Isaiah 47:8
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
עָדִין (adiyn) means 'voluptuous' and is derived from a root that suggests a tendency towards pleasure. The term is consistently defined across entries as relating to indulgence in sensual pleasures.
[עָדִין] adj. voluptuous
base
H5719 [עָדִין] voluptuous
5719 `adiyn aw-deen'
from 5727; voluptuous:--given to pleasures.
see HEBREW for 05727
עָדִין (a.din) — voluptuous.
voluptuous
Adj — AdjHAafsa
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…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word שְׁכוֹל (shkowl) refers to bereavement, specifically the loss of children. It is derived from the infinitive form of another root, which also relates to spoiling. The entries consistently emphasize its meaning related to grief and loss.
שְׁכוֹל n.[m.] bereavement, loss of children
base
H7908 שְׁכוֹל bereavement, loss of children
7908 shkowl shek-ole'
infinitive of 7921; bereavement:--loss of children,
spoiling.
see HEBREW for 07921
שְׁכוֹל (she.khol) — bereavement.
bereavement, loss of children
N-ms — Noun common · masculine singular absoluteHNcmsa