Ruth 1:4 — Word Study
WLCוַיִּשְׂא֣וּ לָהֶ֗ם נָשִׁים֙ מֹֽאֲבִיּ֔וֹת שֵׁ֤ם הָֽאַחַת֙ עָרְפָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית ר֑וּת וַיֵּ֥שְׁבוּ שָׁ֖ם כְּעֶ֥שֶׂר שָׁנִֽים׃
BSAwho tooknâsâʼ▸ MoabiteMôwʼâbîy [women of the land of Moab] women as their wivesʼishshâh oneʼechâd namedshêm OrpahʻOrpâh [a Moabite woman, wife of Chilion] and the othershênîy namedshêm RuthRûwth [a Moabite, part of the royal lineage] And after they had livedyâshab▸ [dwelt, remained] in Moabshâm [the land of the Moabites] about tenʻeser [a decade, a period of completion] yearsshâneh
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׂא֣וּ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| לָהֶ֗ם | for themselves | Preposition, suffix |
| נָשִׁים֙ | wives | Noun common, masculine plural absolute |
| מֹֽאֲבִיּ֔וֹת | Moabite | Noun gentilic, feminine plural absolute |
| שֵׁ֤ם | [the] name of | Noun common, masculine singular construct |
| הָֽאַחַת֙ | the one | Particle, noun common feminine singular absolute |
| עָרְפָּ֔ה | [was] Orpah | Noun proper feminine |
| וְשֵׁ֥ם | and [the] name of | Conjunction, noun common masculine singular construct |
| הַשֵּׁנִ֖ית | the second | Particle |
| ר֑וּת | [was] Ruth | Noun proper feminine |
| וַיֵּ֥שְׁבוּ | and they dwelt | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁ֖ם | there | Adverb |
| כְּעֶ֥שֶׂר | about ten | Preposition, noun common masculine singular construct |
| שָׁנִֽים׃ | years | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who took Moabite women as their wives, one named Orpah and the other named Ruth. And after they had lived in Moab about ten years, |
| KJV | And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years. |
| ASV | And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelt there about ten years. |
| YLT | and they take to them wives, Moabitesses: the name of the one [is] Orpah, and the name of the second Ruth; and they dwell there about ten years. |
| WEB | They took for themselves wives of the women of Moab. The name of the one was Orpah, and the name of the other was Ruth. They lived there about ten years. |
| BBE | And they took two women of Moab as their wives: the name of the one was Orpah, and the name of the other Ruth; and they went on living there for about ten years. |
Where they part company is נָשִׁים — see How Translations Differ.
The structure shows a main action followed by specific details about the wives and the duration of their stay.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Ruth 1:4
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 Ruth Beginsgenerated
Ruth 1:4 describes how Naomi's sons took Moabite women as wives during their time in Moab. This event occurs after a famine in Israel, leading Naomi's family to seek sustenance in a foreign land. The narrative sets the stage for the unfolding story of loyalty and redemption that Ruth embodies, as she becomes part of the lineage of David, and ultimately, Jesus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:3 | Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, |
| 2 | Deuteronomy 23:3 | No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, even to the tenth generation. |
| 3 | 1 Kings 11:1–2 | King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. |
| 4 | Matthew 1:5 | Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וַיִּשְׂא֣וּ, vai.yis.'Ugenerated
The verb נָשָׂא (nasa') means 'to lift' or 'to take.' In this context, it refers to the act of taking wives, emphasizing the commitment involved in marriage. The parsing indicates that it is a sequential imperfect verb, meaning it describes an ongoing action in the past.
This verb is often used in the context of significant actions, such as lifting burdens or taking on responsibilities. Here, it reflects the cultural practice of marriage and the establishment of family ties, particularly in a foreign land.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb governing the clause is וַיִּשְׂא֣וּ, and they took. This verb is followed by a prepositional phrase indicating for whom they took wives, and then a noun phrase that identifies the wives themselves.
The structure emphasizes the action of taking wives first, followed by the identification of the women, which highlights the significance of their names and backgrounds.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׂא֣וּ as ἐλάβοσαν — they took. This choice reflects a direct action of acquisition, aligning with the Hebrew meaning but also suggesting a more formal or legal connotation in the context of marriage.
The Greek word γυναῖκας for נָשִׁים indicates a broader understanding of women, encompassing both marital and social roles.
In plain words — the whole versegenerated
Ruth 1:4 tells us that Naomi's sons married Moabite women named Orpah and Ruth while living in Moab for about ten years. This marriage connects Israelite and Moabite families, leading to significant events in the biblical narrative.
Frequently Asked Questionsgenerated
This indicates a cultural exchange and the blending of families between the Israelites and the Moabites, which was significant in the context of the story.
Ruth is important because she becomes the great-grandmother of King David, linking her story to the lineage of Jesus.
This decision reflects the struggles of survival during a famine and the choices families make in difficult times, which can lead to unexpected outcomes.
This verse introduces the characters and the circumstances that lead to Ruth's loyalty and her pivotal role in Israel's history.
Reflection Questionsgenerated
- What can we learn about cultural interactions from Ruth's story?
- How does the choice of marriage impact the lineage of a family?
- In what ways can we show loyalty to our families and communities?
- How do difficult circumstances shape our decisions and relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they took them wives of the women of Moab,.... Not before they were proselyted to the Jewish religion, as Aben Ezra thinks, and which seems plainly to be the case of Ruth; at least she was so
Read John Gill on Ruth 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elimelech Naomi's husband died; and she was left, and her two sons. No JFB commentary on these verses.
Read Robert Jamieson on Ruth 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the women of Moab; either these were proselytes when they married them, which may well be doubted, from , or they sinned in marrying them, as appears from 23:3 ,2 Ne 13:23, and therefore were punished with short life and want of issue, ,19,21. About ten years; as long as the famine lasted.
Read Matthew Poole on Ruth 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 1:4 And they took them wives of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.Ver. 4. And they took them wives of the women of Moab.] Which haply they had not been suffered to do if their father had lived: their mother, it may be, could as little hinder it, as Rebekah Esau’ s marrying those daughters of Heth. But God had a holy hand in it: he ordereth the disorders of men to his own glory. The name of the one was Orpah.] She was Chilion’ s wife, as Ruth was Mahlon’ s; whether they were sisters is uncertain, but sure enough they were not King Eglon’ s daughters, as the Chaldee Paraphrast thinketh. And they dwelt…
Read John Trapp on Ruth 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) They took them wives.—This seems to have been after the father’s death. The fault of settling on a heathen soil begun by the father is carried on by the sons in marrying heathen women, for such we cannot doubt they must have been in the first instance. The Targum (or ancient Chaldee paraphrase) says: “They transgressed against the decree of the Word of the Lord, and took to themselves strange wives.” This act was to incur a further risk of being involved in idolatry, as King Solomon found. Ruth.—This name will mean either “comeliness” or “companion.” according to the spelling of which we suppose the present name to be a contraction. The Syriac spelling supports the latter view. Ruth was…
Read Charles John Ellicott on Ruth 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. And they took them wives] The Targum very properly observes, that they transgressed the decree of the word of the Lord, and took to themselves strange women.
Read AdamClarke on Ruth 1 →CambridgeThe Cambridge Bible for Schools and Colleges4. took them wives] The idiom is a late one, 2 Chronicles 11:21, Ezra 9:2; Ezra 9:12, Nehemiah 13:25 etc.; see Introd. p. xv. It is uncertain whether the names of the two wives have any bearing upon the parts which they play in the story. The Midrash Rabbah on this Book explains that Orpah was so called ‘because she turned her neck (‘oreph) on her mother in law’; possibly the name may=‘obstinacy’ (cf. stiffnecked, Exodus 32:9 etc.). Equally doubtful is the significance of Ruth; if the name is shortened from re‘uth, as it is written in Syriac, it will be the fem. of Re’u (Genesis 11:18 ff.), and may mean ‘friendship.’ We cannot, therefore, feel sure that the writer invented the names; he may…
Read Cambridge on Ruth 1 →Albert Barnes1798–1870Barnes' Notes on the BibleMarriages of Israelites with women of Ammon or Moab are nowhere in the Law expressly forbidden, as were marriages with the women of Canaan Deuteronomy 7:1-3.
Read Albert Barnes on Ruth 1 →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
who took Moabite women as their wives, one named Orpah and the other named Ruth. And after they had lived in Moab about ten years,
They took for themselves wives of the women of Moab. The name of the one was Orpah, and the name of the other was Ruth. They lived there about ten years.
who took Moabite women as their wives, one named Orpah and the other named Ruth. And after they had lived in Moab about ten years,
So her sons married Moabite women. (One was named Orpah and the other Ruth.) And they continued to live there about ten years.
Tyndale line
And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.
And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelt there about ten years.
And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.
And they took to themselves wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelt there about ten years.
Which tooke them wiues of the Moabites: the ones name was Orpah, and the name of ye other Ruth: and they dwelled there about ten yeeres.
Strictly literal
And they took them Moabitish wives; the name of the one was Orpah, and the name of the second Ruth: and they abode there about ten years.
and they take to them wives, Moabitesses: the name of the one [is] Orpah, and the name of the second Ruth; and they dwell there about ten years.
and they take to them wives, Moabitesses: the name of the first [is] Orpah, and the name of the second Ruth; and they dwell there about ten years.
And they took themselves wives of the women of Moab; the name of one was 'Orpah, and the name of the other Ruth: and they dwelt there about ten years.
These sons took wives from the women of Moab; the name of one was Orpah, and the name of the other was Ruth. They lived there for about ten years.
From the Latin
And they took wives of the women of Moab, of which one was called Orpha, and the other Ruth. And they dwelt there ten years.
Simplified
The sons married Moabite women. One was called Orpah, the other was called Ruth. After about ten years,
And they took two women of Moab as their wives: the name of the one was Orpah, and the name of the other Ruth; and they went on living there for about ten years.
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 closely, with the Septuagint preserving the meaning of the Hebrew text. The Dead Sea Scrolls provide partial support, with some words restored by editors, but they align with the main narrative of the Masoretic Text.
וַיִּשְׂא֣וּ לָהֶ֗ם נָשִׁים֙ מֹֽאֲבִיּ֔וֹת שֵׁ֤ם הָֽאַחַת֙ עָרְפָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית ר֑וּת וַיֵּ֥שְׁבוּ שָׁ֖ם כְּעֶ֥שֶׂר שָׁנִֽים׃
14 of the 14 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.
[וישאו] [ל׳הם] [נשים] מואביות [שם] [האחת] [עורפה] [ושם] [השנית] [רות] [וישבו] שם [כעשר] שנים
1 word on the leather — 2 partly restored, 11 supplied entire by an editor.
וישאו ל׳הם נשים מאביות שם [הערפה] [ושם] [השנית] [רות] [וישבו] שם כעשר שנים
13 words of the verse are on this fragment — 5 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 Ruth 1:4
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fp — Noun common · masculine plural absoluteHNcmpa
מוֹאָבִי (Mow'abiy) refers to a Moabite or Moabitess, indicating someone from Moab, a region east of the Dead Sea. The term is derived from the root word for Moab itself (מוֹאָב, H4124), and is used to describe both male and female descendants of Moab.
מוֹאָבִי, מוֹאֲבִיָּה adj.gent. Moabitish
base
H4125 מוֹאָבִי, מוֹאֲבִיָּה Moabitish
4125 Mow'abiy mo-aw-bee'
feminine Mownabiyah {mo-aw-bee-yaw'}; or Mowabiyth
{mo-aw-beeth'}; patronymical from 4124; a Moabite or
Moabitess, i.e. a descendant from Moab:--(woman) of Moab,
Moabite(-ish, -ss).
see HEBREW for 04124
מוֹאָבִי (mo.a.vi) — Moabite.
Someone from Moab, a Moabite = "from father: what father?"
1) a citizen of Moab
2) an inhabitant of the land of Moab
Another name of mo.av (מוֹאָב "Moab" H4124G)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
Moabite
The designation of a tribe descended from Moab, the son of Lot (Gen. 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites (Num. 21:26-30) out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon.
On their journey the Israelites did not pass through Moab, but through the “wilderness” to the east (Deut. 2:8;
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Art | Adj — Particle · noun common feminine singular absoluteHTd/Ncfsa
wun.
See NUMBER.
עָרְפָּה (Orpah) refers to a Moabite woman, specifically the sister-in-law of Ruth and wife of Chilion. The name is derived from a root meaning 'mane' and is associated with the meaning 'gazelle.' She is mentioned in the context of the Book of Ruth, particularly in Rut 1:4.
עָרְפָּה n.pr.f. sister-in-law of Ruth
base
H6204 עָרְפָּה sister-in-law of Ruth
6204 `Orpah or-paw'
feminine of 6203; mane; Orpah, a Moabites:--Orpah.
see HEBREW for 06203
עׇרְפָּה (or.pah) — Orpah.
A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Chilion (H3630)
§ Orpah = "gazelle"
a Moabite woman, wife of Chilion, the son of Naomi, and sister-in- law of Ruth
N-proper — Noun proper feminineHNpf
or'-pa (`orpah; for meaning see below): A Moabitess, wife of Mahlon, son of Elimelech and Naomi. Unlike her sister Ru she returned to her own people after escorting Naomi on her way to Judah (Ru 1:4). Her name is supposed to be derived from the Hebrew word for "neck" (`oreph), and so to mean "stiff-necked" because of her turning-back from following her mother-in-law; others take it to mean "gazelle."
Orpah
Forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4; 4:10). On the death of her husband she accompanied Naomi, her mother-in-law, part of the way to Bethlehem, and then returned to Moab.
(a gazelle), a Moabite woman wife of Chilion son of Naomi, and thereby sister-in-law to Ruth. (Ruth 2:4,14) (B.C. 1360.)
The Moabites, Naomi’s daughter-in-law, who remained with her people and gods, when Ruth followed Naomi and the Lord, Ru 1:4-14. The one was taken and the other left.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aofsa
רוּת (Ruth) likely derives from a root meaning 'friendship.' It refers to a Moabite woman who is notable for her loyalty and familial connections, particularly as the wife of Boaz and grandmother of King David. The name appears in the context of her story in the Old Testament, specifically in the Book of Ruth.
רוּת n.pr.f. Ruth (for רְעוּת, i.e. friendship)
base
H7327 רוּת Ruth (for רְעוּת, i.e. friendship)
7327 Ruwth rooth
probably for 7468; friend; Ruth, a Moabitess:--Ruth.
see HEBREW for 07468
רוּת (rut) — Ruth.
A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Mahlon (H4248) and Boaz (H1162);
mother of: Obed (H5744)
Also named: Rhouth (Ῥούθ "Ruth" G4503)
§ Ruth = "friendship"
daughter-in-law of Naomi, wife of Boaz, and grandmother of David
N-proper — Noun proper feminineHNpf
rooth (ruth; Rhouth): The name Ru is found in the Old Testament only in the book which is so entitled. It is a contraction for re'uth perhaps signifying "comrade," "companion" (feminine; compare Ex 11:2, "every woman of her neighbor"). OHL, 946, explains the word as an abstract noun = "friendship." The Book of Ru details the history of the one decisive episode owing to which Ru became an ancestress of David and of the royal house of Judah. From this point of view its peculiar interest lies in the close friendship or alliance between Israel and Moab, which rendered such a connection possible. Not improbably also there is an allusion to this in the name itself.
1. History:
The history lies in the period of the Judges (Ru 1:1), at the close of a great famine in the land of Israel.…
Ruth
A friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of “the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken…
(a female friend) a Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David and Christ,and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem --ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the…
A Moabitess, who having returned with her mother-in-law Naomi to Judea, probably about the time of Gideon, soon afterwards married Boaz, a kinsman of Naomi. From this marriage descended David, and through him our Saviour Jesus Christ, Mt 1:5.
THE BOOK OF RUTH contains this history, told in a most simple and affecting manner. The object of the writer, no doubt, was to trace the genealogy of king David. At the outset, he says that these events took place when the judges ruled in Israel-an intimation that in the time of the writer they had ceased to rule. At the close of the book the name of David is introduced; which shows that it was not written before his day, B. C. 1060. This book is inserted in our Bibles after the book of Judges, as a sort of sequel to it. Many of the ancient fathers made but one book of Judges and Ruth. The story…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Prep | Adj — Preposition · noun common masculine singular constructHR/Ncmsc
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa