Judges 16:1 — Word Study
WLCוַיֵּ֥לֶךְ שִׁמְשׁ֖וֹן עַזָּ֑תָה וַיַּרְא־ שָׁם֙ אִשָּׁ֣ה זוֹנָ֔ה וַיָּבֹ֖א אֵלֶֽיהָ׃
BSAOne day SamsonShimshôwn [at a certain time, then, like the sun, a Nazarite] to GazaʻAzzâh [Azzah, the strong city] whereshâm he sawrâʼâh▸ [to look, to perceive] a prostitutezânâh [a harlot, a woman who fornicates] and went in to spend the nightbôwʼ▸ [to enter, to come, to lodge, to stay] with herʼêl [with this woman, intimately]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֥לֶךְ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| שִׁמְשׁ֖וֹן | Samson | Noun proper masculine |
| עַזָּ֑תָה | Gaza towards | Noun proper, suffix |
| וַיַּרְא־ | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁם֙ | there | Adverb |
| אִשָּׁ֣ה | a woman | Noun common, feminine singular absolute |
| זוֹנָ֔ה | a prostitute | Verb, Qal, participle (active) feminine singular |
| וַיָּבֹ֖א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלֶֽיהָ׃ | into her | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One day Samson went to Gaza, where he saw a prostitute and went in to spend the night with her. |
| KJV | Then went Samson to Gaza, and saw there an harlot, and went in unto her. |
| ASV | And Samson went to Gaza, and saw there a harlot, and went in unto her. |
| YLT | And Samson goeth to Gaza, and seeth there a woman, a harlot, and goeth in unto her; |
| WEB | Samson went to Gaza, and saw there a prostitute, and went in to her. |
| BBE | Now Samson went to Gaza, and there he saw a loose woman and went in to her. |
Where they part company is זוֹנָ֔ה — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that elaborate on Samson's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשִׁמְשׁוֹן
verbהלך
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 — Judges 16:1
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 — Samson's Encounter in Gazagenerated
Judges 16:1 recounts an episode in the life of Samson, a judge of Israel, who ventures into Gaza, a Philistine city. This event sets the stage for a series of confrontations between Samson and the Philistines, highlighting themes of temptation and betrayal. The context of the surrounding verses reveals the dangers Samson faces and the implications of his choices, as seen in Judges 16:2-4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 10:19 | and the borders of Canaan extended from Sidon toward Gerar as far as Gaza, and then toward Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. |
| 2 | Joshua 15:47 | Ashdod, with its towns and villages; Gaza, with its towns and villages, as far as the Brook of Egypt and the coastline of the Great Sea. |
| 3 | Genesis 38:16–18 | Not realizing that she was his daughter-in-law, he went over to her and said, “Come now, let me sleep with you.” “What will you give me for sleeping with you?” she inquired. |
| 4 | Ezra 9:1–2 | After these things had been accomplished, the leaders approached me and said, “The people of Israel, including the priests and Levites, have not kept themselves separate from the surrounding peoples whose abominations are like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שִׁמְשׁוֹן, shim.Shongenerated
The name שִׁמְשׁוֹן (Shimshown) means 'like the sun' and refers to a significant figure in the Old Testament known for his extraordinary strength. As a Nazarite, Samson's life was dedicated to God, which adds a layer of complexity to his actions in this passage.
Samson's identity as a Danite judge and Nazarite is crucial, as it underscores the expectations placed upon him. His actions in Gaza, particularly his interaction with a prostitute, illustrate a departure from his divine calling and foreshadow the challenges he will face.
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.
Sentence Structuregenerated
The main verb is וַיֵּ֥לֶךְ, and he went, which governs the entire action of the sentence. The structure includes a noun phrase identifying Samson, followed by a series of clauses that describe his actions and the location.
The sentence flows from the subject, שִׁמְשׁוֹן, to his destination, עַזָּ֑תָה, and then to his actions, וַיַּרְא־ and וַיָּבֹ֖א, indicating a clear progression of events.
Septuagint Backgroundgenerated
The Septuagint translates וַיֵּ֥לֶךְ as ἐπορεύθη, which means 'he went' and carries a similar sense of movement as the Hebrew. This choice reflects the translators' intent to maintain the narrative flow.
For זוֹנָ֔ה, the Septuagint uses πόρνην, which specifically denotes a prostitute, aligning closely with the Hebrew meaning while also emphasizing the moral implications of Samson's actions.
In plain words — the whole versegenerated
Judges 16:1 tells us that Samson went to Gaza, where he saw a prostitute and spent the night with her. This action leads to significant events in his life, showing the consequences of his choices and the challenges he will face.
Frequently Asked Questionsgenerated
Samson's visit to Gaza represents a moment of temptation and moral failure, as he engages with a prostitute, which is contrary to his Nazarite vows.
This passage foreshadows the struggles Samson will face with the Philistines and highlights the consequences of his actions, setting the stage for his eventual downfall.
Samson's choices serve as a warning about the dangers of straying from one's commitments and the impact of temptation on one's life.
The story reflects the cultural norms of the ancient Near East, where interactions with prostitutes were not uncommon, but it also highlights the moral and spiritual implications of such actions.
Reflection Questionsgenerated
- What are some ways I can resist temptation in my own life, as Samson failed to do?
- How can I remain faithful to my commitments and values in the face of challenges?
- What lessons can I draw from Samson's story about the consequences of our choices?
- In what ways can I seek accountability in my relationships to avoid moral failures?
The early church on this verse — how the Fathers read it
The early church fathers comment on Samson's actions in Gaza, discussing the implications of his choices and what they reveal about his character.
Having, in the course of events closed his war with the Philistines, and shunning the sloth of his countrymen, Samson now betook himself to Gaza, which was in the region of the Philistines, and lodged there.Early Church Fathers on Judges 16 →
When Samson went in to the harlot, he was impure if he did so without reason, but if he did so as a prophet it is a mystery. If he did not enter in order to lie with the woman, perhaps he did so because of a mystery.Early Church Fathers on Judges 16 →
Samson, in the book of Judges, foreshadowed this by his deeds. When he had entered Gaza, a city of the Philistines, they immediately knew of his entry.Early Church Fathers on Judges 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 16:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen went Samson to Gaza,.... One of the five principalities of the Philistines, which was ten miles from Ashkelon, as Sandys (q) says; who also describes (r) it as standing upon an hill environed
Read John Gill on Judges 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen went Samson to Gaza, and saw there an harlot, and went in unto her.
Read Robert Jamieson on Judges 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJUDGES CHAPTER 16 Samson goeth in to a harlot; is hemmed in; riseth at midnight; taketh the city gates, posts, and bars on his shoulders, and carrieth them up into a mountain, . Is in love with Delilah; she enticeth him to discover wherein his strength lay; is thrice deceived; at last she overcomes him, . They put out his eyes, and cast him into prison, . His hair grows again, . The lords of the Philistines and the people gather together to make sport with him to the honor of their idols; and sacrifice, . Samson getteth them to place his hands on the two pillars of the house; he prays to God; pulls down the house; and dieth: but more slain at his death than in his life, . He is buried, .…
Read Matthew Poole on Judges 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 16:1 Then went Samson to Gaza, and saw there an harlot, and went in unto her.Ver. 1. Then went Samson to Gaza.] Not by a call from God, but of his own mind, as some think, presuming upon his strength, and therefore justly deserted and foiled. Or if by some weighty occasion, as others hold, yet not purposely to see and have this harlot; for that had been to "make provision for the flesh, to fulfil the lusts thereof," which scarce befalleth a godly man to do. But accidentally casting his eyes upon this Circe, he was enchanted by her, finding her fair face to be like a glass, wherein, while larks gaze, they are taken in a day-net. “ Quid facies faciem Veneris cum veneris ante! Non…
Read John Trapp on Judges 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Then went Samson to Gaza.—Rather, And Samson, &c. The narrative is brief and detached. Gaza is near the sea, and was the chief town of the Philistines, in the very heart of their country. It is useless to inquire how Samson could venture there in safety, or whether he went in disguise, or what was his object in going there; to such side-questions the narrative gives us no reply.
Read Charles John Ellicott on Judges 16 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XVI Samson comes to Gaza; they lay wait for him; he rises by night, and carries away the city gates, 1-3. Falls in love with Delilah, 4. The lords of the Philistines promise her money if she will obtain from Samson the secret in which his strength lay, 5. By various artifices she at last obtains this; and communicates it to the Philistines, who seize and bind him, put out his eyes, and cause him to grind in the prison-house, 6-21. At a public festival to Dagon he is brought out to make sport; when, being weary, he requests to be placed between the two pillars which supported the roof of the house, on which three thousand men and women were stationed to see him make sport, 22-27. He…
Read AdamClarke on Judges 16 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Judges 16:1-3. Samson at Gaza 1. Gaza] The most southerly of the Philistine cities, and far from the scene of Samson’s other adventures. Long before the Philistines arrived Gaza is mentioned in Egyptian lists (e.g. in the time of Thothmes III), and in the Amarna letters. As it lay at the meeting-point of the caravan-routes from Egypt and the Arabian desert, it was always an important centre; the kind of place where bad characters might be found. In Hebr. the name is ‘Azza, with the hard ‘ayin represented in Assyr. by ḫ ? (hence Ḫ ?azzatu), in Greek by g (hence Gaza); now Ghazze or Razze.
Read Cambridge on Judges 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleGaza - About 8 hours from Eleutheropolis, and one of the chief strong-holds of the Philistines.
Read Albert Barnes on Judges 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
One day Samson went to Gaza, where he saw a prostitute and went in to spend the night with her.
Samson went to Gaza, and saw there a prostitute, and went in to her.
One day Samson went to Gaza, where he saw a prostitute and went in to spend the night with her.
Samson went to Gaza. There he saw a prostitute and went in to have sex with her.
Tyndale line
Then went Samson to Gaza, and saw there an harlot, and went in unto her.
And Samson went to Gaza, and saw there a harlot, and went in unto her.
And Samson went to Gaza, and saw there an harlot, and went in unto her.
Then went Samson to Gaza, and saw there a harlot, and went in to her.
Then went Samson to Azzah, and sawe there an harlot, and went in vnto her.
Strictly literal
And Samson went to Gazah, and saw there a harlot, and went in to her.
And Samson goeth to Gaza, and seeth there a woman, a harlot, and goeth in unto her;
And Samson goes to Gaza, and sees a woman there, a harlot, and goes in to her;
Then went Samson to Gazzah, and saw there a harlot, and went in unto her.
Samson went to Gaza and saw a prostitute there, and he went to bed with her.
From the Latin
He went also into Gaza, and saw there a woman a harlot, and went in unto her.
Simplified
Samson went to Gaza. There he saw a prostitute and he went to have sex with her that night.
Now Samson went to Gaza, and there he saw a loose woman and went in to her.
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 states that Samson went to Gaza and saw a prostitute, which he then approached. The Septuagint agrees with this account, maintaining the same essential elements, though the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these two texts for this verse, as both convey the same narrative about Samson's actions in Gaza.
וַיֵּ֥לֶךְ שִׁמְשׁ֖וֹן עַזָּ֑תָה וַיַּרְא־ שָׁם֙ אִשָּׁ֣ה זוֹנָ֔ה וַיָּבֹ֖א אֵלֶֽיהָ׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 16:1
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שִׁמְשׁוֹן (Shimshown) refers to Samson, a significant figure in the Old Testament known as a judge of Israel. The name is derived from the Hebrew word for sunlight, suggesting a meaning of 'like the sun.' Samson, a Danite and Nazarite, is first mentioned in Judges 13:24 and is noted for his strength and tumultuous life.
שִׁמְשׁוֹן 38 n.pr.m. Samson
base
H8123 שִׁמְשׁוֹן
8123 Shimshown shim-shone'
from 8121; sunlight; Shimshon, an Israelite:--Samson.
see HEBREW for 08121
שִׁמְשׁוֹן (shim.shon) — Samson.
A Judge living before Israel's Monarchy, first mentioned at Jdg.13.24;
son of: Manoah (H4495); married to Delilah (H1807)
Also named: Sampsōn (Σαμψών "Samson" G4546)
§ Samson = "like the sun"
a Danite, son of Manoah, a Nazarite for life, and a judge of Israel for 20 years
N-proper — Noun proper masculineHNpm
sam'-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Da (Jud 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jud 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New…
Samson
Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a “Nazarite unto God” from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given “to his companion” (
(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The…
The son of Manoah, of the tribe of Dan, a deliverer and judge of the southern tribes of the Hebrews for twenty years, Jud 13:1; 16:31. His birth was miraculously foretold; he was a Nazarite from infancy and the strongest of men; and was equally celebrated for his fearless and wonderful exploits, for his moral infirmities, and for his tragical end. His exploits were not wrought without special divine aid; "the Spirit of God came mightily upon him," Jud 13:25 14:6,19 15:14 16:20,28. The providence of God was signally displayed in overruling for good the hasty passions of Samson, the cowardice of his friends, and the malice of his enemies. The sins of Samson brought him in great disgrace and misery; but grace and faith triumphed in the end,
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper | Suff — Noun proper · suffixHNpl/Sd
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3fs
