Job 24:21 — Word Study
WLCרֹעֶ֣ה עֲ֭קָרָה לֹ֣א תֵלֵ֑ד וְ֝אַלְמָנָ֗ה לֹ֣א יְיֵטִֽיב׃
BSAThey preyrâʻâh [mistreat, devour] on the barrenʻâqâr [sterile, unable to have children] and childlesslôʼ [women who have been unable to give birth] and show nolôʼ kindnessyâṭab▸ [do not do good, are mean] ◂to the widowʼalmânâh [a woman whose husband has died, often left alone and vulnerable]
| Greek | English | Parsing |
|---|---|---|
| רֹעֶ֣ה | [he] feeds on | Verb, Qal, participle (active) masculine singular |
| עֲ֭קָרָה | a barren [woman] | Adj |
| לֹ֣א | [who] not | Particle |
| תֵלֵ֑ד | she gives birth | Verb, Qal, imperfect third person feminine singular |
| וְ֝אַלְמָנָ֗ה | and a widow | Conjunction, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| יְיֵטִֽיב׃ | he does good to | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They prey on the barren and childless, and show no kindness to the widow. |
| KJV | He evil entreateth the barren that beareth not: and doeth not good to the widow. |
| ASV | He devoureth the barren that beareth not, And doeth not good to the widow. |
| YLT | Treating evil the barren [who] beareth not, And [to] the widow he doth no good, |
| WEB | He devours the barren who don’t bear. He shows no kindness to the widow. |
| BBE | He is not kind to the widow, and he has no pity for her child. |
The translations are consistent in their rendering of the actions of the wicked, particularly regarding the treatment of the vulnerable.
The sentence is structured around a main clause followed by a subordinate clause that elaborates on the actions of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָעָה
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 — Job 24:21
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 — Job's Lament on Injusticegenerated
Job 24:21 describes the actions of the wicked who take advantage of the most vulnerable in society, specifically the barren and widows. This verse is part of Job's broader discourse on the injustices he sees around him, highlighting the lack of compassion shown to those who are already suffering. The surrounding verses emphasize the plight of the oppressed and the seeming impunity of the wicked, creating a stark contrast between their actions and the expected moral order.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 1:6–7 | Because the LORD had closed Hannah’s womb, her rival would provoke her and taunt her viciously. |
| 2 | Job 24:3 | They drive away the donkey of the fatherless and take the widow’s ox in pledge. |
| 3 | Job 29:13 | The dying man blessed me, and I made the widow’s heart sing for joy. |
| 4 | Job 31:16–18 | If I have denied the desires of the poor or allowed the widow’s eyes to fail, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — רֹעֶ֣ה, ro.'Ehgenerated
The verb רָעָה (*ra'ah*) means to feed or tend, but in this context, it carries a darker implication of mistreatment or exploitation. It suggests a predatory relationship where the wicked take advantage of the vulnerable, rather than caring for them as a shepherd would his flock.
This participle form indicates ongoing action, emphasizing that the wicked continuously prey upon the barren and childless. The choice of this verb highlights the severity of their actions, as they not only neglect but actively harm those who are already in distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word רֹעֶ֣ה is rendered as prey, which aligns with the idea of exploitation.
Sentence Structuregenerated
The finite verb רֹעֶ֣ה governs the main clause, which describes the actions of the wicked. The structure includes a noun phrase that identifies the victims, followed by a second clause that elaborates on the lack of kindness shown to the widow.
The Hebrew word order places emphasis on the subjects and their actions, highlighting the predatory nature of the wicked in relation to the vulnerable.
Septuagint Backgroundgenerated
The Septuagint translates רֹעֶ֣ה as στεῖραν, suggesting a focus on barrenness and vulnerability. This choice indicates a broader interpretation of the Hebrew text, emphasizing the plight of those who are unable to bear children.
The Greek word used in the Septuagint reflects a similar concern for the marginalized, aligning with Job's lament about social injustice.
In plain words — the whole versegenerated
Job 24:21 shows how the wicked take advantage of those who are already suffering, like barren women and widows. They do not show kindness or compassion, highlighting the injustice present in the world.
Frequently Asked Questionsgenerated
It means to exploit and mistreat those who are already vulnerable and suffering, taking advantage of their situation.
Widows are often left alone and vulnerable after the loss of their husbands, making them targets for exploitation.
This verse illustrates the suffering of the innocent and the cruelty of the wicked, a central theme in Job's lament.
We are reminded of the importance of compassion and justice, especially towards those who are vulnerable and marginalized.
Reflection Questionsgenerated
- In what ways do I see injustice in my own community today?
- How can I show kindness and support to those who are vulnerable, like the barren and widows?
- What actions can I take to stand against exploitation and cruelty in society?
- How does this verse challenge me to reflect on my own treatment of others?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Olympiodorus of Alexandria reflect on the moral implications of this verse, emphasizing the treatment of the vulnerable.
For he fed the barren and her that beareth not, and to the widow he did not do good. Who is it in this place that is denominated 'barren' saving the flesh,Early Church Fathers on Job 24 →
“He has not treated the barren woman well,” that is, the woman who is without help because of her lack of children. And notice again how ill treatment is considered an act of impiety.Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe evil entreateth the barren, [that] beareth not,.... Here Job returns, to give some further account of the sins of some wicked men, who prosper in this world, and go through it with impunity; and
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. In these verses Job quotes the opinion of his adversaries, ironically: he quoted them so before (Job 21:17-21).
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe; either, 1. God, who is oft understood, who having cut off his person, and brought him to his grave, continues his judgments upon his wife or widow, and family. Or rather, 2. The oppressor, who is the principal subject of almost all that is said in this chapter; whose great and manifold wickedness Job described from , where he proceeds to relate the judgments of God upon him for his sins; which having done, , he here returns to the declaration of his further wickednesses, the cause of these judgments. Evil entreateth; or feedeth upon, or devoureth, or breaketh in pieces; for all these the word signifieth, and all come to one and the same thing. The barren that beareth not: barrenness was…
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:21 He evil entreateth the barren [that] beareth not: and doeth not good to the widow.Ver. 21. He evil entreateth the barren that beareth not] Who had more need to be comforted than further afflicted. But homo homini daemon. Jacob and Elkanah loved and comforted their wives under this cross. The Vulgate rendereth it, He hath fed the barren, whereupon some expound it of wicked men’ s feeding whores, and maintaining them for their pleasure; keeping them barren, that they may keep their beauty. And doeth not good to the widow] i.e. Doth her much hurt; for not to do good is to do evil, Mark 3:4. He hath afflicted his barren wife, and evilly intreated the poor desolate widow, his mother.…
Read John Trapp on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. He evil entreateth the barren] I believe the original word ולה should be translated he feedeth, and so the Vulgate understood the word: Pavit enim sterilem. He has been kind to the barren woman; but he has done no good to the widow. He has shown no mercy to large families; he has been an enemy to the procreation of children. Though he may, for particular reasons, have provided for a barren woman; yet the widow he has not comforted, she being old or infirm, or such as might not suit his purpose.
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges21. This verse is closely connected with the last clause of the preceding. And wickedness shall be broken like a tree— Even he that devoureth the barren that beareth not, And doeth not good unto the widow. The “tree” is a frequent object of comparison, e.g. ch. Job 19:10, “removed or plucked up like a tree,” here “broken” like a tree. The “barren that beareth not” is she that is lonely, having no sons to uphold her right, Psalms 127:3, cf. Isaiah 51:18. Pleading for, or upholding the cause of the widow is often enjoined, as in Isaiah 1:17, and the Lord Himself is said to be her “judge,” Psalms 68:5. The broad and somewhat exaggerated colours of the preceding picture (Job 24:18-21) indicate…
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleHe evil entreateth the barren - The woman who has no children to comfort or support her. He increases her calamity by acts of cruelty and oppression.
Read Albert Barnes on Job 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. He evil entreateth — Better, He who evil entreated. The sterile woman, having no son to defend her, is taken for a type of feebleness.
Read Daniel Denison Whedon on Job 24 →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
They prey on the barren and childless, and show no kindness to the widow.
He devours the barren who don’t bear. He shows no kindness to the widow.
They prey on the barren and childless, and show no kindness to the widow.
He preys on the barren and childless woman, and does not treat the widow well.
Tyndale line
He evil entreateth the barren that beareth not: and doeth not good to the widow.
He devoureth the barren that beareth not, And doeth not good to the widow.
He devoureth the barren that beareth not; and doeth not good to the widow.
He oppresseth the barren that beareth not: and doeth not good to the widow.
He doth euil intreat ye barren, that doeth not beare, neither doeth he good to the widowe.
Strictly literal
He that despoileth the barren that beareth not, and doeth not good to the widow:
Treating evil the barren [who] beareth not, And [to] the widow he doth no good,
Treating evil the barren [who] does not bear, || And he does no good [to] the widow,
He ill-treateth the barren that heareth not; and to the widow he acteth not well.
The wicked one devours the barren women who have not borne children; he does no good to the widow.
From the Latin
For he hath fed the barren that beareth not, and to the widow he hath done no good.
Simplified
They mistreat childless women and are mean to widows.
He is not kind to the widow, and he has no pity for her child.
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 aligns with the Septuagint in its overall message, but the Septuagint's word order and specific vocabulary choices may reflect different emphases. Both texts convey the same concern for the vulnerable, though the Septuagint's phrasing may suggest a more interpretive approach.
רֹעֶ֣ה עֲ֭קָרָה לֹ֣א תֵלֵ֑ד וְ֝אַלְמָנָ֗ה לֹ֣א יְיֵטִֽיב׃
4 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Job 24:21
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.
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עָקָר (aqar) means 'barren' or 'sterile,' referring to a lack of fertility in both males and females. It is derived from the root word for 'extirpated' in the generative organs. The term is used in contexts relating to infertility, particularly in women.
עָקָר adj. barren
base
H6135 עָקָר barren
6135 `aqar aw-kawr'
from 6131; sterile (as if extirpated in the generative
organs):--(X male or female) barren (woman).
see HEBREW for 06131
עָקָר (a.qar) — barren.
barren, sterile
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…
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
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.
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
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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)
Part — ParticleHTn
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).