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Joshua 2:4 — Word Study

Depth

WLCוַתִּקַּ֧ח הָֽאִשָּׁ֛ה אֶת־ שְׁנֵ֥י הָאֲנָשִׁ֖ים וַֽתִּצְפְּנ֑וֹ וַתֹּ֣אמֶר׀ כֵּ֗ן בָּ֤אוּ אֵלַי֙ הָֽאֲנָשִׁ֔ים וְלֹ֥א יָדַ֖עְתִּי מֵאַ֥יִן הֵֽמָּה׃

BSABut the womanʼishshâh [the female, a wife or a female person] had takenlâqach [gotten, received] the twoshᵉnayim [a pair, a duo] and hidden themtsâphan [treasured, stored away] So she saidʼâmar Yeskên did comebôwʼ [approach, enter] to meʼêl but I did notlôʼ knowyâdaʻ [was unaware, did not ascertain] whereʼayin [from what place, whence] they had come fromhêm [originated, proceeded, out of, from the direction of]

Word
Listen & take awayJoshua 2
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 4 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (He.mah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Joshua 2:4quick helps
In a sentenceRahab hid the two Israelite spies and cleverly misled the king's men.
Who is speakingRahab, a woman of Jericho, is speaking to the king's men.
Where we areIn Jericho, during the Israelite spies' mission to scout the land.
The hard wordוַתִּקַּ֧ח
Take awayRahab's actions show her cunning and bravery in protecting the spies.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהֵמָּה verbלָקַח The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Joshua 2:4

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 Story of Rahab and the Spiesgenerated

3So the king of Jericho sent to Rahab and said, “Bring out the men who came to you and entered your house, for they have come to spy out the whole land.”
4But the woman had taken the two men and hidden them. So she said, “Yes, the men did come to me, but I did not know where they had come from.
5At dusk, when the gate was about to close, the men went out, and I do not know which way they went. Pursue them quickly, and you may catch them!”
6(But Rahab had taken them up to the roof and hidden them among the stalks of flax that she had laid out there.)

Joshua 2:4 describes how Rahab, a resident of Jericho, took in two Israelite spies and hid them from the king's men. This act of bravery and deception was crucial in the Israelites' conquest of Jericho, as Rahab later negotiated for her family's safety in return for her help. Her actions are highlighted in the broader narrative of the Israelite's journey into the Promised Land.


Cross References

ReferenceText (BSB)
1Exodus 1:19The midwives answered Pharaoh, “The Hebrew women are not like the Egyptian women, for they are vigorous and give birth before a midwife arrives.”
22 Samuel 16:18–19“Not at all,” Hushai answered. “For the one chosen by the LORD, by the people, and by all the men of Israel—his I will be, and with him I will remain.
32 Samuel 17:19–20Then the man’s wife took a covering and spread it over the mouth of the well, scattering grain over it so nobody would know a thing.
42 Kings 6:19And Elisha told them, “This is not the way, and this is not the city. Follow me, and I will take you to the man you are seeking.” And he led them to Samaria.

The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:Exodus 1:19 2 Samuel 16:18–19 2 Samuel 17:19–20 2 Kings 6:19

The Key Word וַתִּקַּ֧ח, va.ti.Kachgenerated

The verb לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, such as receiving or capturing. In this context, it indicates that Rahab actively took the spies and hid them, demonstrating her initiative and resourcefulness.

The parsing as a sequential imperfect third person feminine singular shows that Rahab's action is part of a narrative where she is the subject, emphasizing her role in the unfolding events.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses had taken to describe Rahab's action.


Sentence Structuregenerated

The main verb וַתִּקַּ֧ח governs the entire verse, with multiple phrases describing the action and its context. The structure emphasizes Rahab's actions as the focal point.

The sentence includes a series of clauses that detail what Rahab did, what she said, and her awareness of the spies' origins, creating a complex but coherent narrative.


Septuagint Backgroundgenerated

The Septuagint translates וַתִּקַּח as λαβοῦσα, which means 'having taken.' This choice highlights the completed action of taking the spies, aligning with the narrative's emphasis on Rahab's decisive actions.

The use of ἄνδρας for הָאֲנָשִׁ֖ים maintains the focus on the male spies, consistent with the Hebrew text.


In plain words — the whole versegenerated

Joshua 2:4 tells us that Rahab hid two Israelite men who had come to scout Jericho. When questioned, she cleverly misled the king's men about their whereabouts, demonstrating her bravery and cunning.


Frequently Asked Questionsgenerated

Why did Rahab hide the spies?

Rahab hid the spies because she recognized their mission and wanted to protect them, which ultimately led to her family's safety during the Israelite conquest.

What does the act of hiding the spies signify?

Hiding the spies signifies Rahab's bravery and faith in the God of Israel, as she chose to protect them over her own safety.

How does this story relate to the larger narrative of Israel's conquest?

This story is pivotal in the narrative of Israel's conquest of Canaan, as Rahab's actions directly contributed to their success in taking Jericho.

What can we learn from Rahab's actions?

We can learn about the importance of courage and faith in difficult situations, as well as the impact of individual choices on larger events.


Reflection Questionsgenerated

  1. What does Rahab's story teach us about courage in the face of danger?
  2. How can we apply Rahab's faith in God to our own lives?
  3. In what ways can we support others who are in need of protection or help?
  4. How does this narrative challenge our understanding of right and wrong in complex situations?

The early church on this verse — how the Fathers read it

Early church commentary often references Rahab's actions as examples of faith and cunning. Here, we present a quote from Augustine, who discusses the moral implications of her deception.

Augustine of HippoAgainst Lying 15.31-32 354–430
Therefore, no lie is just. Accordingly, when examples of lying are proposed to us from the sacred Scriptures, either they are not lies but are thought so for not being understood, or, if they are lies,
Early Church Fathers on Joshua 2 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Joshua 2:4 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And the woman took the two men,.... Or "she had taken" them (z) before the messengers came, upon a rumour she understood was gone abroad, that she had got Israelitish spies in her house, and so might

Read John Gill on Joshua 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: The woman took the two men and hid them - literally, him; i:e., each of them in

Read Robert Jamieson on Joshua 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Or, But the woman had taken— and had hid them, to wit, before the messengers came from the king; as soon as she understood from her neighbours, or common rumour, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, , for she did apparently venture her life upon a stedfast persuasion of the truth of God’ s word and promise given to the Israelites. I wist not whence they were: her answer, contained in these and the following words, was palpably false, and therefore unquestionably sinful; howsoever, her intention was good therein: see . But it is very probable, she being a heathen, might think, what…

Read Matthew Poole on Joshua 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Joshua 2:4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]:Ver. 4. And the woman took the two men, and hid them.] This was an act of her praiseworthy faith. See Hebrews 11:31, where it is honourably mentioned, but nothing is said of the lie she told. God layeth the finger of mercy on the scars of our sins; as that painter in the story. But I wist not whence they were.] This was no better than an officious lie: yea, four lies she here uttereth together in a breath, - as Jacob also did three, - neither can she be excused. That was a worthy speech of a good woman on the rack, as Jerome relateth it, Non ideo negare volo ne…

Read John Trapp on Joshua 2 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 4. And hid them] Probably she secreted them for the time being in some private corner, till she had the opportunity of concealing them on the house-top in the manner mentioned Joshua 2:6.

Read AdamClarke on Joshua 2 →
CambridgeThe Cambridge Bible for Schools and Colleges

4. And the woman took the two men] Instead of timidly surrendering them to the king she resolved to shield and protect them. I wist not] For this meaning of “wist,” comp. Exodus 16:15, “And they said one to another, It is manna, for they wist not what it was;” Exodus 34:29, and in many other passages both in the Old and New Testament. See Commentary on St Mark, ch. Joshua 9:6, p. 100.

Read Cambridge on Joshua 2 →
Albert Barnes1798–1870Barnes' Notes on the Bible

I wist not whence they were - Rahab acted as she did from the belief in God’s declared word, and conviction that resistance to His will would be both vain and wicked Joshua 2:9-11.

Read Albert Barnes on Joshua 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

4. Hid them — Literally, hid him. Hebrew usage shows many such sudden transitions from plural to singular.

Read Daniel Denison Whedon on Joshua 2 →

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

BSBBerean Standard Bible2020

But the woman had taken the two men and hidden them. So she said, “Yes, the men did come to me, but I did not know where they had come from.

WEBWorld English Bible2000

The woman took the two men and hid them. Then she said, “Yes, the men came to me, but I didn’t know where they came from.

MSBMajority Standard Bible2022

But the woman had taken the two men and hidden them. So she said, “Yes, the men did come to me, but I did not know where they had come from.

NETBNew English Translation2006

But the woman hid the two men and replied, “Yes, these men were clients of mine, but I didn’t know where they came from.

Tyndale line

KJVKing James Version1611

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:

ASVAmerican Standard Version1901

And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I knew not whence they were:

RVARevised Version, American1894

And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I wist not whence they were:

NWBWebster's Bible1833

And the woman took the two men, and hid them, and said thus, There came men to me, but I knew not whence they were :

GNVGeneva Bible1599

(But ye woman had taken the two men, and hid them) Therefore saide she thus, There came men vnto me, but I wist not whence they were.

Strictly literal

DBYDarby Translation1890

And the woman had taken and concealed the two men; and she said, Yes, the men did come unto me, but I knew not whence they were;

YLTYoung's Literal Translation1862

And the woman taketh the two men, and hideth them, and saith thus: 'The men came in unto me, and I have not known whence they [are];

LSVLiteral Standard Version2020

And the woman takes the two men, and hides them, and says thus: “The men came to me, and I have not known where they [are] from;

ILTInterlinear Literal Translation2000

But the woman had taken the two men, and hidden them; and she said, It is true, the men came unto me, but I knew not whence they were.

ULBUnlocked Literal Bible2017

But the woman had taken the two men and hidden them. She replied, “Yes, the men came to me, but I did not know where they were from.

From the Latin

DRADouay-Rheims (Challoner)1899

And the woman taking the men, hid them, and said: I confess they came to me, but I knew not whence they were:

Simplified

FBVFree Bible Version2020

The woman had taken the two men and had hidden them. She told the king's messengers, “Yes, it's true—the men did come to visit me, but I didn't know where they were from.

BBEBible in Basic English1949

And the woman took the two men and put them in a secret place; then she said, Yes, the men came to me, but I had no idea where they came from;

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.

וַandclauseverbתִּקַּ֧חshe.tooknoun phrase · subjectהָֽtheאִשָּׁ֛הwomannoun phrase · objectאֶת(et)noun phraseשְׁנֵ֥יthe.twonoun phraseהָtheאֲנָשִׁ֖יםmenוַֽandclauseverbתִּצְפְּנ֑sheobjectוֹhid.himוַandclauseverbתֹּ֣אמֶרshe.saidclausepredicateכֵּ֗ןrightclauseverbבָּ֤אוּthey.cameprepositional phrase · prepositionalאֵלַtoי֙menoun phrase · subjectהָֽtheאֲנָשִׁ֔יםmenוְandclauseadverbialלֹ֥אnotverbיָדַ֖עְתִּיI.knewclause · objectprepositional phrase · predicateמֵfromאַ֥יִןwheresubjectהֵֽמָּה[were].they

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 12 of the 15 words matched. The Dead Sea Scrolls fragment also supports the MT, indicating strong textual consistency across these ancient witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַתִּקַּ֧ח הָֽאִשָּׁ֛ה אֶת־ שְׁנֵ֥י הָאֲנָשִׁ֖ים וַֽתִּצְפְּנ֑וֹ וַתֹּ֣אמֶר׀ כֵּ֗ן בָּ֤אוּ אֵלַי֙ הָֽאֲנָשִׁ֔ים וְלֹ֥א יָדַ֖עְתִּי מֵאַ֥יִן הֵֽמָּה׃

Septuagintthe Greek the translators chose, word by word
וַתִּקַּ֧חλαβοῦσαהָֽאִשָּׁ֛הγυνὴהָאֲנָשִׁ֖יםἄνδραςוַֽתִּצְפְּנ֑וֹαὐτοὺςוַתֹּ֣אמֶר׀εἶπενבָּ֤אוּεἰσεληλύθασινאֵלַי֙μεהָֽאֲנָשִׁ֔יםἄνδρεςוְלֹ֥א’’יָדַ֖עְתִּי’’מֵאַ֥יִן’’הֵֽמָּה׃’’

12 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — Xjoshuaa copy a thousand years older than the Leningrad Codex

את שני [האנשים] [ותצפנ׳ו] [ותאמר] [כן] [באו] [אל׳י] האנשים [ולא] [ידעתי] [מאין] [המה]

13 words of the verse are on this fragment — 1 partly restored, 10 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.

Joshua 2:4לָקַחand she tooand she tookלָקַחאִשָּׁהthe womanthe womanאִשָּׁהאֵתthe object the object markאֵתשְׁנַ֫יִם[the] two[the] twoשְׁנַ֫יִםאֱנוֹשׁthe menthe menאֱנוֹשׁצָפַןand she hidand she hid himצָפַןאָמַרand she saiand she saidאָמַרכֵּןrightrightכֵּןבּוֹאthey camethey cameבּוֹאאֶלto meto meאֶלאֱנוֹשׁthe menthe menאֱנוֹשׁלֹאand notand notלֹאיָדַעI knewI knewיָדַעאַ֫יִןfrom wherefrom whereאַ֫יִןהֵ֫מָּה[were] they[were] theyהֵ֫מָּהאָנַשׁbe incurabbe incurableאָנַשׁאֱנוֹשׁhumanhumanאֱנוֹשׁאוֹתsign: mirasign: miraculouאוֹתכּוּןto establito establish: pכּוּןהֲלַךְto goto goהֲלַךְאִישׁmanmanאִישׁשֵׁנִיsecondsecondשֵׁנִיאַ֫יִןnothingnothingאַ֫יִןאִיnotnotאִיבְּלִיַּ֫עַלBelial: woBelial: worthleבְּלִיַּ֫עַלעַיAiAiעַיכֹּהthusthusכֹּהמוּסָרdisciplinedisciplineמוּסָראִשָּׁהwomanwomanאִשָּׁהטַףchildchildטַףנָכְרִיforeignforeignנָכְרִימִגְרָשׁpasturepastureמִגְרָשׁעָשָׂרtentenעָשָׂר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Joshua 2:4

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.

and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
וַתִּקַּ֧חva.ti.Kach and she took H3947 Verb · Qal · sequential imperfect third person feminine singular
966× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Amplified meaning
gotten, received
Tyndale gloss
to take: take
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.

Brown-Driver-Briggs Hebrew Lexicon (full)

לָקַח 965 vb. take

Qal

take, take in hand

take and carry along with oneself

take from, or out of

take, carry away

take away from, so as to deprive of

esp. take away life

take to or for a person

take up, upon = put upon

= fetch

take = lead, conduct (with or without contact)

take = capture, seize

take = carry off

in phr. take vengeance

Niph.

be captured, of ark

be taken away, removed

be taken, brought unto

Pu.

be taken from, out of

= be stolen from

be taken captive

be taken away, removed

Hoph.

be taken, brought unto

be taken out of

be taken away from

Hithp. lit. fire taking hold of itself, of lightning

base

Brown-Driver-Briggs glosses

H3947 לָקַח take .. take, take in hand

. take and carry along with oneself

. . take from, or out of

. take, carry away

. take away from, so as to deprive of

. esp. take away life

. take to or for a person

. take up, upon = put upon

. = fetch

. take = lead, conduct (with or without contact)

. take = capture, seize

. take = carry off

. in phr. take vengeance

. . be captured, of ark

. be taken away, removed

. be taken, brought unto

. . be taken from, out of

. = be stolen from

. be taken captive

. be taken away, removed

. . be taken, brought unto

. be taken out of

. be taken away from

. lit. fire taking hold of itself, of lightning

Strong's Hebrew Dictionary

3947 laqach law-kakh'

a primitive root; to take (in the widest variety of

applications):--accept, bring, buy, carry away, drawn, fetch,

get, infold, X many, mingle, place, receive(-ing), reserve,

seize, send for, take (away, -ing, up), use, win.

Translators Brief Hebrew Lexicon

לָקַח (la.qach) — to take: take.

: take

1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away

1a) (Qal)

1a1) to take, take in the hand

1a2) to take and carry along

1a3) to take from, take out of, take, carry away, take away

1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept

1a5) to take up or upon, put upon

1a6) to fetch

1a7) to take, lead, conduct

1a8) to take, capture, seize

1a9) to take, carry off 1a10) to take (vengeance)

1b) (Niphal)

1b1) to be captured

1b2) to be taken away, be removed

1b3) to be taken, brought unto

1c) (Pual)

1c1) to be taken from or out of

1c2) to be stolen from

1c3) to be taken captive

1c4) to be taken away, be removed

1d) (Hophal)

1d1) to be taken unto, be brought unto

1d2) to be taken out of

1d3) to be taken away

1e) (Hithpael)

1e1) to take hold of oneself

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singular
Hc/Vqw3fs
The company it keepswords that stand beside it more often than chance
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
הָֽאִשָּׁ֛הha.'i.Shah the woman H802 Particle · noun common feminine singular absolute
781× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Amplified meaning
the female, a wife or a female person
Tyndale gloss
woman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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"…

Easton's Bible Dictionary

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…

American Tract Society Bible Dictionary

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…

Torrey's New Topical Textbook

- Origin and cause of the name

Ge 2:23

- ORIGINALLY MADE

. By God in his own image

Ge 1:27

. From one of Adam's ribs

Ge 2:21,22

. For man

1Co 11:9

. To be an helpmeet for man

Ge 2:18,20

. Subordinate to man

1Co 11:3

. To be the glory of man

1Co 11:7

- Deceived by Satan

Ge 3:1-6; 2Co 11:3; 1Ti 2:14

- Led man to disobey God

and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
שְׁנֵ֥יshe.Nei [the] two H8147 Adj
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Amplified meaning
a pair, a duo
Tyndale gloss
two
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two

base

Brown-Driver-Briggs glosses

H8147 שְׁנַ֫יִם, שְׁתַּיִם two

Strong's Hebrew Dictionary

8147 shnayim shen-ah'-yim

dual of 8145; feminine shttayim {shet-tah'-yim}; two; also

(as ordinal) twofold:--both, couple, double, second, twain, +

twelfth, + twelve, + twenty (sixscore) thousand, twice, two.

see HEBREW for 08145

Translators Brief Hebrew Lexicon

שְׁנַ֫יִם (she.na.yim) — two.

1) two

1a) two (the cardinal number)

1a1) two, both, double, twice

1b) second (the ordinal number)

1c) in combination with other numbers

1d) both (a dual number)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAcbdc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

too.

See NUMBER.

and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
הָאֲנָשִׁ֖יםha.'a.na.Shim the men H582 Particle · noun common masculine plural absolute
566× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Enosh refers to a human or mankind in general, used to describe individuals or people as a whole in the Bible.
Tyndale gloss
human
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱנוֹשׁ n.m. man, mankind, mostly poet.

of individ.

coll. men

man, mankind

base

Brown-Driver-Briggs glosses

H582 אֱנוֹשׁ man, mankind, mostly poet.

Strong's Hebrew Dictionary

582 'enowsh en-oshe'

from 605; properly, a mortal (and thus differing from the

more dignified 120); hence, a man in general (singly or

collectively):--another, X (blood-)thirsty, certain,

chap(-man); divers, fellow, X in the flower of their age,

husband, (certain, mortal) man, people, person, servant, some

( X of them), + stranger, those, + their trade. It is often

unexpressed in the English versions, especially when used in

apposition with another word . Compare 376.

see HEBREW for 0605

see HEBREW for 0120

see HEBREW for 0376

Translators Brief Hebrew Lexicon

אֱנוֹשׁ (e.nosh) — human.

1) man, mortal man, person, mankind

1a) of an individual

1b) men (collective)

1c) man, mankind

Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)

Morphologythe parsing behind the code
Berean parsing
HTd/Ncmpa — Particle · noun common masculine plural absolute
HTd/Ncmpa
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
וַֽתִּצְפְּנ֑וֹva.titz.pe.No and she hid him H6845 Verb qal sequential imperfect third person feminine singular · suffix
32× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To treasure means to hide or store something valuable, like the treasures stored in the temple in 1 Kings.
Amplified meaning
treasured, stored away
Tyndale gloss
to treasure
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.

Brown-Driver-Briggs Hebrew Lexicon (full)

צָפַן vb. hide, treasure up

Qal

trans. hide

intrans. lie hid, lurk

Niph. be hidden from before

Hiph. hide

base

Brown-Driver-Briggs glosses

H6845 צָפַן hide, treasure up

Strong's Hebrew Dictionary

6845 tsaphan tsaw-fan'

a primitive root; to hide (by covering over); by implication,

to hoard or reserve; figuratively to deny; specifically

(favorably) to protect, (unfavorably) to lurk:--esteem,

hide(-den one, self), lay up, lurk (be set) privily, (keep)

secret(-ly, place).

Translators Brief Hebrew Lexicon

צָפַן (tsa.phan) — to treasure.

1) to hide, treasure, treasure or store up

1a)(Qal)

1a1) to hide, treasure, treasure up

1a2) to lie hidden, lurk

1b) (Niphal) to be hidden, be stored up

1c) (Hiphil) to hide, hide from discovery

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffix
Hc/Vqw3fs/Sp3ms
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
וַתֹּ֣אמֶר׀va.To.mer and she said H559 Verb · Qal · sequential imperfect third person feminine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singular
Hc/Vqw3fs
The company it keepswords that stand beside it more often than chance
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
כֵּ֗ןKen right H3651 Part
771× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means 'so' or 'thus', often used to show agreement or confirmation, like in the book of Genesis. It can also mean 'rightly' or 'justly', as in doing something the correct way. It appears in various forms throughout the Old Testament.
Tyndale gloss
right
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כֵּן adj. right, veritable, honest

right

veritable, true

pl. concr. honest (men)

base

כִּי עַל כֵּן forasmuch as

base

כֵּן adv. so

base

Brown-Driver-Briggs glosses

H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so

Strong's Hebrew Dictionary

3651 ken kane

from 3559; properly, set upright; hence (figuratively as

adjective) just; but usually (as adverb or conjunction)

rightly or so (in various applications to manner, time and

relation; often with other particles):--+ after that

(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be

(for which) cause, + following, howbeit, in (the) like

(manner, -wise), X the more, right, (even) so, state,

straightway, such (thing), surely, + there (where)-fore, this,

thus, true, well, X you.

see HEBREW for 03559

Translators Brief Hebrew Lexicon

כֵּן (ken) — right.

adv

adj

1) right, just, honest, true, veritable

1a) right, just, honest

1b) correct

1c) true, veritable

[כִּי עַל] כֵּן ([ki al] ken) — as.

adv

forasmuch as, since

כֵּן (ken) — so.

adv

1) so, therefore, thus

1a) thus, so

1b) just so

1c) therefore

1d) so...as (paired with adv)

1e) then

1f) forasmuch as (in phrase)

1g) (with prep)

1g1) therefore, this being so (specific)

1g2) hitherto

1g3) therefore, on this ground (general)

1g4) afterwards

1g5) in such case

Aramaic equivalent: ken (כֵּן "thus" H3652)

Morphologythe parsing behind the code
Berean parsing
Part — Part
HAamsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In

and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
בָּ֤אוּBa.'u they came H935 Verb · Qal · perfect third person common plural
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Amplified meaning
approach, enter
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
The company it keepswords that stand beside it more often than chance
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
אֵלַי֙'e.Lai to me H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HRd/Sp1bs
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
הָֽאֲנָשִׁ֔יםha.'a.na.Shim the men H582 Particle · noun common masculine plural absolute
566× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Enosh refers to a human or mankind in general, used to describe individuals or people as a whole in the Bible.
Tyndale gloss
human
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱנוֹשׁ n.m. man, mankind, mostly poet.

of individ.

coll. men

man, mankind

base

Brown-Driver-Briggs glosses

H582 אֱנוֹשׁ man, mankind, mostly poet.

Strong's Hebrew Dictionary

582 'enowsh en-oshe'

from 605; properly, a mortal (and thus differing from the

more dignified 120); hence, a man in general (singly or

collectively):--another, X (blood-)thirsty, certain,

chap(-man); divers, fellow, X in the flower of their age,

husband, (certain, mortal) man, people, person, servant, some

( X of them), + stranger, those, + their trade. It is often

unexpressed in the English versions, especially when used in

apposition with another word . Compare 376.

see HEBREW for 0605

see HEBREW for 0120

see HEBREW for 0376

Translators Brief Hebrew Lexicon

אֱנוֹשׁ (e.nosh) — human.

1) man, mortal man, person, mankind

1a) of an individual

1b) men (collective)

1c) man, mankind

Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)

Morphologythe parsing behind the code
Berean parsing
HTd/Ncmpa — Particle · noun common masculine plural absolute
HTd/Ncmpa
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
וְלֹ֥אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
יָדַ֖עְתִּיya.Da'.ti I knew H3045 Verb · Qal · perfect first person common singular
945× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Amplified meaning
was unaware, did not ascertain
Tyndale gloss
to know
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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,

Read the full entry →
Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
מֵאַ֥יִןme.'A.yin from where H370 Preposition · particle
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ayin is a Hebrew word that means 'where' or 'whence'. It's used in many Bible verses, including Genesis 3:9 and Exodus 2:13, to ask about a location or origin.
Amplified meaning
from what place, whence
Tyndale gloss
where?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַ֫יִן (aiyn) is an adverb meaning 'whence?' or 'where?'. It is likely related to another Hebrew word, suggesting a sense of inquiry. The entries consistently emphasize its use in questions regarding location, particularly when prefixed with a preposition.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אַ֫יִן] adv. whence?

base

Brown-Driver-Briggs glosses

H370 [אַ֫יִן] whence?

Strong's Hebrew Dictionary

370 'aiyn ah-yin'

probably identical with 369 in the sense of query (compare

336); --where? (only in connection with prepositional prefix,

whence):--whence, where.

see HEBREW for 0369

see HEBREW for 0336

Translators Brief Hebrew Lexicon

אַ֫יִן (a.yin) — where?.

where?, whence?

Morphologythe parsing behind the code
Berean parsing
Prep | Part — Preposition · particle
HR/Ti
and she took the woman the object marker [the] two the men and she hid him and she said right they came to me the men and not I knew from where [were] they
הֵֽמָּה׃He.mah [were] they H1992 Pronoun
553× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Amplified meaning
originated, proceeded, out of, from the direction of
Tyndale gloss
they(masc.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they

base

Brown-Driver-Briggs glosses

H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they

Strong's Hebrew Dictionary

1992 hem haym

or (prolonged) hemmah {haym'-maw}; masculine plural from

1981; they (only used when emphatic):--it, like, X (how, so)

many (soever, more as) they (be), (the) same, X so, X such,

their, them, these, they, those, which, who, whom, withal, ye.

see HEBREW for 01981

Translators Brief Hebrew Lexicon

הֵ֫מָּה (hem.mah) — they(masc.).

they, these, the same, who

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3mp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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