Ruth 2:5 — Word Study
WLCוַיֹּ֤אמֶר בֹּ֙עַז֙ לְנַעֲר֔וֹ הַנִּצָּ֖ב עַל־ הַקּֽוֹצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת׃
BSAAnd BoazBôʻaz [the ancestor of King David] askedʼâmar▸ the foremannaʻar [overseer, one in charge] ofʻal his harvestersqâtsar [reapers, those who cut down grain] Whosemîy [to whom does she belong, whose daughter is she] young womannaʻărâh [maiden, a young unmarried woman] is thiszôʼth [the one standing before us]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| בֹּ֙עַז֙ | Boaz | Noun proper masculine |
| לְנַעֲר֔וֹ | to servant his | Preposition, noun common masculine singular construct, suffix |
| הַנִּצָּ֖ב | who was appointed | Particle, verb niphal participle (active) masculine singular |
| עַל־ | over | Preposition |
| הַקּֽוֹצְרִ֑ים | the harvesters | Particle, verb qal participle (active) masculine plural |
| לְמִ֖י | [belongs] to whom? | Preposition, pronoun |
| הַנַּעֲרָ֥ה | the young woman | Particle, noun common feminine singular absolute |
| הַזֹּֽאת׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Boaz asked the foreman of his harvesters, “Whose young woman is this?” |
| KJV | Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? |
| ASV | Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? |
| YLT | And Boaz saith to his young man who is set over the reapers, 'Whose [is] this young person?' |
| WEB | Then Boaz said to his servant who was set over the reapers, “Whose young lady is this?” |
| BBE | Then Boaz said to his servant who was in authority over the cutters, Whose girl is this? |
The translations agree on the rendering of נַעֲרָה as young woman.
The sentence consists of a main clause followed by a direct inquiry, indicating Boaz's engagement with his workers and curiosity about Ruth.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectבֹּעַז
verbאָמַר
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 2:5
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 Encounter in the Fieldsgenerated
Ruth 2:5 describes Boaz's question to his foreman about Ruth, a young woman gleaning in his fields. This moment is significant as it sets the stage for the unfolding relationship between Boaz and Ruth, highlighting themes of kindness and redemption. The context includes Boaz's arrival and his greeting to the harvesters, which shows his leadership and concern for those working for him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ruth 4:21 | Salmon was the father of Boaz, Boaz was the father of Obed, |
| 2 | 1 Chronicles 2:11–12 | Nahshon was the father of Salmon, and Salmon was the father of Boaz. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נַעֲרָה, ha.na.'a.Rahgenerated
The word נַעֲרָה (na'arah) refers to a young woman or maiden, typically unmarried. It encompasses a range of ages from young girls to young women eligible for marriage. The term indicates youth and often implies a servant or attendant role, as seen in various contexts throughout the Old Testament.
In this verse, the use of נַעֲרָה emphasizes Ruth's status as a young woman in the community, drawing attention to her vulnerability and the significance of her actions in the fields.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses young woman for נַעֲרָה.
Sentence Structuregenerated
The main verb of the sentence is יֹּאמֶר, he said, which governs the inquiry Boaz makes. The structure includes a prepositional phrase indicating the foreman’s role, followed by a noun phrase that identifies the subject of the inquiry.
The Hebrew word order places emphasis on the question being posed by Boaz, highlighting his authority and curiosity regarding the young woman.
Septuagint Backgroundgenerated
The Septuagint translates נַעֲרָה as νεᾶνις — a term that also means 'young woman' or 'maiden.' This choice reflects a direct equivalence in meaning, maintaining the focus on youth and femininity.
The use of νεᾶνις in the Septuagint aligns with the Hebrew context, emphasizing the importance of Ruth's identity in the narrative.
In plain words — the whole versegenerated
Ruth 2:5 shows Boaz asking his foreman about Ruth, the young woman gleaning in his fields. This question reveals Boaz's interest in her and sets the stage for their developing relationship.
Frequently Asked Questionsgenerated
Ruth is a Moabite woman who returned to Bethlehem with her mother-in-law Naomi after the death of her husband.
Boaz's question indicates his curiosity and interest in Ruth, suggesting he sees her as someone noteworthy.
Ruth is gleaning to provide for herself and Naomi, following the practice of collecting leftover grain after the harvest.
Boaz's inquiry highlights his role as a protector and potential redeemer for Ruth, which is central to the narrative of the Book of Ruth.
Reflection Questionsgenerated
- What can we learn from Boaz's attitude towards Ruth in this verse?
- How does Ruth's status as a young woman impact her situation in the story?
- In what ways can we show kindness to those who are vulnerable, like Ruth?
- How does this interaction set the stage for the themes of redemption in the Book of Ruth?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ruth 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Boaz unto his servant that was set over the reapers,.... To direct them their work, what part each was to do, and to see that they did it well; to take care for provisions for them, and to
Read John Gill on Ruth 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Boaz unto his servant that was set over the reapers, Whose damsel is this?
Read Robert Jamieson on Ruth 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 2:5 Then said Boaz unto his servant that was set over the reapers, Whose damsel [is] this?Ver. 5. Unto his servant that was set over the reapers.] His villicus, his bailiff, whose office was to see that the rest were painful and faithful. The Jews have a saying, Marbe gnabhadim, marbe gezel, He that multiplieth servants, multiplieth thieves. How idle and wasteful are many! An overseer, therefore, is but necessary. Whose damsel is this?] Observing her by her habit or complexion to be a stranger, and with it laborious, he maketh this inquiry.
Read John Trapp on Ruth 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. His servant that was set over the reapers] This was a kind of steward or hind who had the under management of the estate. Some think that an officer of this kind is intended in the description given by Homer of the labours of a harvest field, as represented by Vulcan on one compartment of the shield which he made for Achilles: - Ενδ' ετιθειτεμενοςβαθυληΐον·ενθαδεριθοι Ἡμων, οξειαςδρεπαναςενχερσινεχοντες· Δραγματαδ' αλλαμετ' ογμονεπμονεπητριμαπιπτονεραζε, Αλλαδ' αμαλλοδετηρεςενελλεδανοισιδεοντο. Τρειςδ' αρ' αμαλλοδετηρεςεφεστασαν·αυταροπισθε Παιδεςδραγμευοντες, εναγκαλιδεσσιφεροντες, Ασπερχεςπαρεχον·βασιλευςδ' εντοισισιωπῃ Σκηπτρονεχωνἑστηκειεπ' ογμουγηθοσυνοςκηρ. Κηρυκεςδ'…
Read AdamClarke on Ruth 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. His servant that was set over the reapers — An officer or steward whose business it was to oversee the work of the reapers and exercise authority in the absence of the owner.
Read Daniel Denison Whedon on Ruth 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
And Boaz asked the foreman of his harvesters, “Whose young woman is this?”
Then Boaz said to his servant who was set over the reapers, “Whose young lady is this?”
And Boaz asked the foreman of his harvesters, “Whose young woman is this?”
Boaz asked his servant in charge of the harvesters, “To whom does this young woman belong?”
Tyndale line
Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?
Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?
Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? r
Then said Boaz to his servant that was set over the reapers, Whose damsel is this?
Then saide Boaz vnto his seruant that was appointed ouer the reapers, Whose maide is this?
Strictly literal
And Boaz said to his servant that was set over the reapers, Whose maiden is this?
And Boaz saith to his young man who is set over the reapers, 'Whose [is] this young person?'
And Boaz says to his young man who is set over the reapers, “Whose [is] this young person?”
Then said Bo'az unto his young man that was appointed over the reapers, Whose maiden is this?
Then Boaz said to his servant who was supervising the reapers, “What man does this young woman belong to?”
From the Latin
And Booz said to the young man that was set over the reapers: Whose maid is this?
Simplified
Then Boaz asked his servant who was in charge of the harvesters, “Who is this young woman related to?”
Then Boaz said to his servant who was in authority over the cutters, Whose girl is this?
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 9 of the 9 words matched. This consistency indicates a strong textual tradition in the rendering of this verse.
וַיֹּ֤אמֶר בֹּ֙עַז֙ לְנַעֲר֔וֹ הַנִּצָּ֖ב עַל־ הַקּֽוֹצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ruth 2:5
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.
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.
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
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
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בֹּ֫עַז (Boaz) refers to a man from the tribe of Judah, known as the kinsman-redeemer of Ruth, and is also the name of a pillar in Solomon's temple. The word may imply 'quickness,' though its exact meaning is uncertain. Boaz is first mentioned in the Book of Ruth and is noted as an ancestor of David.
בֹּ֫עַז n.pr.m. (quickness?)—kinsman of Naomi, who married Ruth
name of the left hand of two pillars set up before temple
base
H1162 בֹּ֫עַז (quickness?) . kinsman of Naomi, who married Ruth
. name of the left hand of two pillars set up before temple
1162 Bo`az bo'-az
from an unused root of uncertain meaning; Boaz, the ancestor
of David; also the name of a pillar in front of the
temple:--Boaz.
בֹּ֫עַז (bo.az) — Boaz.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Rut.2.1;
son of: Salmon (H8007) and Rahab (H7343); married to Ruth (H7327);
father of: Obed (H5744)
Also named: Booz (Βοόζ "Boaz" G1003)
§ Boaz = "fleetness"
1) ancestor of David, kinsman-redeemer to Ruth, daughter-in-law of Naomi
2) name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
בֹּ֫עַז (bo.az) — Boaz.
§ Boaz = "fleetness"
name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
N-proper — Noun proper masculineHNpm
bo'-az (bo`az; Booz; "quickness" (?) Ru 2-4; 1Ch 2:11,12; Mt 1:5; Lu 3:32):
(1) A resident of Bethlehem and kinsman of Elimelech, Naomi's husband. In Ru 2:1 he is described as a gibbor chayil, a phrase which can mean either "a mighty man of valor" or else "a man of position and wealth." The latter is probably the sense in which the phrase is applied to Boaz (compare 1Sa 9:1). He had fields outside the town, and to them Ru went to glean. Boaz noticed her and extended special kindness and protection to her, bidding her remain with his female workers, and charging the men not to illtreat her, and also giving her of the reapers'…
Boaz
Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the “levirate law” the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.
(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
(fleetness). A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. (Ruth 4:1) Boaz is mentioned in the genealogy of Christ, (Matthew 1:5) (B.C. 1250, but there is great difficulty in assigning his date.) The name of one of Solomon’s brazen pillars erected in the temple porch. [JACHIN] It stood on the left, and was eighteen cubits high. (1 Kings 7:15; 21; 2 Chronicles 3:15; Jeremiah 52:21)
Ru 2:1, a wealthy Bethlehemite, a descendant of Judah, through whom is traced the regular succession of Jewish kings, Mt 1:5. His conduct in the case of Ruth proves him to have been a man of fine spirit and of strict integrity. He admitted the claim which Ruth had upon him as a near kinsman: under the obligations of the Levitical law, he married the poor gleaner, and thus became one of the ancestors of David, and also of David’s Son and Lord. He was the father of Obed, Obed was the father of Jesse, and Jesse of David. The whole narrative is a beautiful picture of the simplicity of the age, when artificial courtesies had not usurped the place of natural and sincere expressions of love.
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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
HTd/VNrmsa — Particle · verb niphal participle (active) masculine singularHTd/VNrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
The Hebrew word נַעֲרָה (*na`arah*) means 'girl' or 'damsel' and refers to a young female from infancy to adolescence. It can also denote a young woman, including terms like maid or female servant. The entries indicate a range of meanings that include marriageable young women and even concubines or prostitutes.
נַעֲרָה n.f. girl, damsel
girl, damsel
of female attendants, maids
base
H5291 נַעֲרָה girl, damsel
5291 na`arah nah-ar-aw'
feminine of 5288; a girl (from infancy to
adolescence):--damsel, maid(-en), young (woman).
see HEBREW for 05288
נַעֲרָה (na.a.rah) — maiden.
1) girl, damsel, female servant
1a) girl, damsel, little girl
1a1) of young woman, marriageable young woman, concubine, prostitute
1b) maid, female attendant, female servant
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm