Proverbs 15:25 — Word Study
WLCבֵּ֣ית גֵּ֭אִים יִסַּ֥ח׀ יְהוָ֑ה וְ֝יַצֵּ֗ב גְּב֣וּל אַלְמָנָֽה׃
BSAThe LORDYᵉhôvâh [Yehovah, the self-existent God] tears downnâçach▸ [uproots, destroys] the housebayith [dwelling place, family home] of the proudgêʼeh [arrogant, lofty] but He protectsnâtsab▸ [establishes, strengthens] the boundariesgᵉbûwl [borders, limits] of the widowʼalmânâh [a woman left alone, vulnerable]
| Greek | English | Parsing |
|---|---|---|
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| גֵּ֭אִים | proud [people] | Adj |
| יִסַּ֥ח׀ | he tears down | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְ֝יַצֵּ֗ב | and he will establish | Conjunction, verb hiphil jussive third person masculine singular |
| גְּב֣וּל | [the] territory of | Noun common, masculine singular construct |
| אַלְמָנָֽה׃ | a widow | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD tears down the house of the proud, but He protects the boundaries of the widow. |
| KJV | The LORD will destroy the house of the proud: but he will establish the border of the widow. |
| ASV | Jehovah will root up the house of the proud; But he will establish the border of the widow. |
| YLT | The house of the proud Jehovah pulleth down, And He setteth up the border of the widow. |
| WEB | Yahweh will uproot the house of the proud, but he will keep the widow’s borders intact. |
| BBE | The house of the man of pride will be uprooted by the Lord, but he will make safe the heritage of the widow. |
Translations agree on the meaning and actions described in יִסַּח — see How Translations Differ.
Two main clauses connected by a conjunction, highlighting the contrast between the proud and the widow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbנָסַח
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 — Proverbs 15:25
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 Wisdom of Proverbsgenerated
Proverbs 15:25 presents a stark contrast between the actions of the proud and the care afforded to the widow. This verse highlights the moral order in God's governance, emphasizing that those who are arrogant face destruction, while those who are vulnerable receive divine protection. The surrounding verses further illustrate the themes of wisdom and folly, underscoring the consequences of one's character and choices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:7 | The wicked are overthrown and perish, but the house of the righteous will stand. |
| 2 | Proverbs 14:11 | The house of the wicked will be destroyed, but the tent of the upright will flourish. |
| 3 | Job 40:11–13 | Unleash the fury of your wrath; look on every proud man and bring him low. |
| 4 | Psalm 52:1–5 | Why do you boast of evil, O mighty man? The loving devotion of God endures all day long. |
| 5 | Psalm 138:6 | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יִסַּח, yi.Sachgenerated
The verb נָסַח (*nasach*) means to pull or tear down, indicating a forceful action. It is used here in the imperfect tense, suggesting an ongoing or habitual action by the LORD against the proud. This word conveys the idea of uprooting not just physical structures but also the very foundations of pride and arrogance.
In this verse, the LORD's tearing down of the house signifies His judgment against those who are proud. The prideful are depicted as having their homes dismantled, illustrating the futility of their lofty status in contrast to the divine order.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study uses the Berean Standard Bible (BSB) as the base for comparison.
Sentence Structuregenerated
The verse comprises two main clauses, each with a subject and a verb: יְהוָ֑ה (*Yahweh*) as the subject for both actions, יִסַּח (*he tears down*) and יַצֵּ֗ב (*he will establish*). The structure emphasizes the contrast between the proud and the widow.
The arrangement of the clauses highlights the LORD's active role in both tearing down the proud and establishing the widow's boundaries, reinforcing the moral order within the text.
Septuagint Backgroundgenerated
The Septuagint uses κατασπᾷ for יִסַּח, which means 'to demolish' or 'to destroy.' This choice emphasizes the thoroughness of the destruction that the LORD brings upon the proud.
The Greek term ἐστήρισεν translates יַצֵּ֗ב, meaning 'to establish' or 'to set up,' indicating a firm and protective action towards the widow, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Proverbs 15:25 tells us that the LORD brings down the homes of proud people while protecting the boundaries of widows. This verse highlights the contrast between the fate of the arrogant and the care shown to those who are vulnerable.
Frequently Asked Questionsgenerated
It signifies that God actively judges and dismantles the lives of those who are arrogant and prideful.
God establishes and safeguards the boundaries of the widow, ensuring her safety and security in a vulnerable state.
This contrast illustrates the moral order of God's justice, showing that pride leads to downfall while humility and vulnerability receive divine protection.
We learn that pride is destructive and leads to judgment, while caring for the vulnerable is aligned with God's character.
Reflection Questionsgenerated
- In what ways have I seen pride lead to downfall in my own life or in others?
- How can I actively support those who are vulnerable, like widows, in my community?
- What does it mean to me that God protects the boundaries of the widow?
- How can I guard against pride in my own life and cultivate humility instead?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the LORD's judgment against the proud and His protective care for the Church, likening it to the widow's vulnerability.
The Lord demolishes the house of the proud, etc. The Lord demolishes the gatherings of heretics and other persecutors of the Church, and establishes the boundaries of the same Church, that is, His bride, firm throughout the whole world,Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord will destroy the house of the proud,.... To whom he has the utmost aversion; he sets himself against them and resists them, and will not only destroy them, but their stately houses too,
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD will destroy the house of the proud: but he will establish the border of the widow.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the proud; of the most mighty oppressors, who conceit themselves to be unmovably fixed. The border; either, 1. The estate, the border being oft used for the land within the borders, as ,33, and elsewhere. Or, 2. The border by which lands were then bounded and distinguished, which those proud persons endeavoured to remove contrary to God’ s law, 27:17.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:25 The LORD will destroy the house of the proud: but he will establish the border of the widow.Ver. 25. The Lord will destroy the house of the proud.] Where he thinks himself most safe, God will pull him, as it were, by the ears out of his tabernacle. He will surely unroost him, unnest him, yea, though he hath set his nest among the stars, as he did proud Lucifer, who "kept not his first estate, but left his habitation," which indeed he could hold no longer; for it spewed him out into hell, that infernus ab inferendo dictus. But he will establish the border of the widow.] Not the rest of her goods only, but the very utmost borders of her small possession. She hath commonly no…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The proud—who trust in their own strength; while He will “establish the border,” or landmark, of the helpless widow, who has none to cry to but Him. The frequently threatened punishment against one who removes his neighbour’s landmark, shews the offence to have been a common form of oppression. (Comp. Deuteronomy 19:14; Deuteronomy 27:17; Proverbs 22:28; Job 24:2; Hosea 5:10.)
Read Charles John Ellicott on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The house of the proud] Families of this description are seldom continued long. The Lord hates pride; and those that will not be humble he will destroy.
Read AdamClarke on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges25. destroy] Rather, root up, R.V., in contrast with establish in the next clause. widow] As typical of the humble and poor. Comp. Psalms 68:5, and for the sentiment 1 Peter 5:5.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe widow - Here, as elsewhere Deuteronomy 10:18; Psalms 68:5, the widow, as the most extreme type of desolation, stands as the representative of a class safer in their poverty under the protection
Read Albert Barnes on Proverbs 15 →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
The LORD tears down the house of the proud, but He protects the boundaries of the widow.
Yahweh will uproot the house of the proud, but he will keep the widow’s borders intact.
The LORD tears down the house of the proud, but He protects the boundaries of the widow.
The Lord tears down the house of the proud, but he maintains the boundaries of the widow.
Tyndale line
The LORD will destroy the house of the proud: but he will establish the border of the widow.
Jehovah will root up the house of the proud; But he will establish the border of the widow.
The LORD will root up the house of the proud: but he will establish the border of the widow.
The LORD will destroy the house of the proud: but he will establish the border of the widow.
The Lord will destroye the house of the proude men: but hee will stablish the borders of the widowe.
Strictly literal
Jehovah plucketh up the house of the proud; but he establisheth the boundary of the widow.
The house of the proud Jehovah pulleth down, And He setteth up the border of the widow.
YHWH pulls down the house of the proud, || And He sets up the border of the widow.
The Lord, will tear down the house of the proud; but he will set up firmly the boundary [-stone] of the widow.
Yahweh tears down the house of the proud, but he protects the property of the widow.
From the Latin
The Lord will destroy the house of the proud: and will strengthen the borders of the widow.
Simplified
The Lord pulls down the house of the proud, but he protects the boundaries of the widow's property.
The house of the man of pride will be uprooted by the Lord, but he will make safe the heritage of the widow.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of Proverbs 15:25, with all seven words matched. The Dead Sea Scrolls contain partial restorations but align with the Masoretic Text in essence, showing consistency across these ancient witnesses.
בֵּ֣ית גֵּ֭אִים יִסַּ֥ח׀ יְהוָ֑ה וְ֝יַצֵּ֗ב גְּב֣וּל אַלְמָנָֽה׃
7 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.
[בית] [גאים] [יסח] יהוה ויצב גבול [אלמנה]
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 15:25
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גֵּאֶה (ge'eh) means 'proud' and is derived from the root meaning 'lofty.' It covers the sense of being arrogant or haughty. The entries consistently emphasize this prideful aspect without significant disagreement among the lexicons.
גֵּאֶה adj. proud
base
H1343 גֵּאֶה proud
1343 ge'eh gay-eh'
from 1342; lofty; figuratively, arrogant:--proud.
see HEBREW for 01342
גֵּאֶה (ge.eh) — proud.
proud
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
נָסַח (nasach) means to pull or tear away. It can refer to tearing down or being torn away, with usages in both the Qal and Niphal forms. The Aramaic equivalent is נְסַח (nesach), which also means 'to pull away.'
[נָסַח] vb. pull or tear away
Qal the house of proud men will י׳ tear down
Niph. and ye shall be torn away from off the land.
base
H5255 [נָסַח] pull or tear away
5255 nacach naw-sakh'
a primitive root; to tear away:--destroy, pluck, root.
נָסַח (na.sach) — to pull.
1) to pull or tear away
1a) (Qal) to tear away, tear down
1b) (Niphal) to be torn away
Aramaic equivalent: ne.sach (נְסַח "to pull away" H5256)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;