Ruth 3:8 — Word Study
WLCוַיְהִי֙ בַּחֲצִ֣י הַלַּ֔יְלָה וַיֶּחֱרַ֥ד הָאִ֖ישׁ וַיִּלָּפֵ֑ת וְהִנֵּ֣ה אִשָּׁ֔ה שֹׁכֶ֖בֶת מַרְגְּלֹתָֽיו׃
BSAAt midnightchêtsîy [the middle of the night, in the stillness] Boazʼîysh was startledchârad▸ [trembled with fear, afraid] turned overlâphath▸ [twisted, bent forward] and therehinnêh lyingshâkab [resting, reclining] at his feetmargᵉlâh [the place where he stood, his presence] ◂was a womanʼishshâh [a female person, a wife]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי֙ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בַּחֲצִ֣י | in [the] middle of | Preposition, noun common masculine singular construct |
| הַלַּ֔יְלָה | the night | Particle, noun common masculine singular absolute |
| וַיֶּחֱרַ֥ד | and he trembled | Verb, Qal, sequential imperfect third person masculine singular |
| הָאִ֖ישׁ | the man | Particle, noun common masculine singular absolute |
| וַיִּלָּפֵ֑ת | and he twisted | Verb, Niphal, sequential imperfect third person masculine singular |
| וְהִנֵּ֣ה | and there! | Conjunction, particle |
| אִשָּׁ֔ה | a woman | Noun common, feminine singular absolute |
| שֹׁכֶ֖בֶת | [was] lying down | Verb, Qal, participle (active) feminine singular |
| מַרְגְּלֹתָֽיו׃ | feet his | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At midnight, Boaz was startled, turned over, and there lying at his feet was a woman! |
| KJV | ¶ And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. |
| ASV | And it came to pass at midnight, that the man was afraid, and turned himself; and, behold, a woman lay at his feet. |
| YLT | And it cometh to pass, at the middle of the night, that the man trembleth, and turneth himself, and lo, a woman is lying at his feet. |
| WEB | At midnight, the man was startled and turned himself; and behold, a woman lay at his feet. |
| BBE | Now in the middle of the night, the man awaking from his sleep in fear, and lifting himself up, saw a woman stretched at his feet. |
Where they part company is וַיֶּחֱרַ֥ד — see How Translations Differ.
The sentence begins with a temporal clause, followed by Boaz's startled reaction and the discovery of Ruth, creating a clear narrative flow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִשָּׁה
verbהָיָה
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 3:8
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 at Midnightgenerated
Ruth 3:8 describes a pivotal moment when Boaz, after a night of feasting, is startled by the presence of Ruth, who has approached him in a bold and unexpected manner. This encounter sets the stage for Ruth's request for redemption, a significant theme in the book of Ruth, illustrating loyalty and divine providence.
Cross References
The Key Word — וַיֶּחֱרַ֥ד, vai.ye.che.Radgenerated
The verb חָרַד (charad) means to tremble or be terrified. It conveys a strong sense of fear or anxiety, as seen in contexts where individuals are confronted with unexpected or alarming situations.
In this verse, Boaz's reaction of trembling indicates his surprise and fear upon discovering Ruth at his feet. This moment emphasizes the tension and uncertainty of the encounter, highlighting the cultural implications of Ruth's actions.
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 וַיֶּחֱרַ֥ד, and he trembled, governs the verse, with several phrases detailing the circumstances surrounding this action. The structure reflects a sequence of events that unfold rapidly, emphasizing Boaz's startled reaction.
The prepositional phrase בַּחֲצִי הַלַּיְלָה (in the middle of the night) sets the scene, while the subject הָאִישׁ (the man) clearly identifies Boaz, anchoring the narrative in his perspective.
Septuagint Backgroundgenerated
The Septuagint translates וַיֶּחֱרַ֥ד as ἐχέστη, which means 'he was disturbed' or 'he was startled.' This choice reflects a similar sense of sudden fear but may imply a broader emotional disturbance than just trembling.
The translation choices in the Septuagint indicate an interpretation that emphasizes the psychological impact of the encounter on Boaz.
In plain words — the whole versegenerated
Ruth 3:8 tells us that at midnight, Boaz was startled to find a woman lying at his feet. This unexpected encounter occurs after a meal, highlighting the boldness of Ruth's actions and setting the stage for her request for redemption.
Frequently Asked Questionsgenerated
Boaz's startled reaction indicates that he was not expecting anyone at that hour, reflecting the cultural norms of the time regarding propriety and the unexpected nature of Ruth's approach.
The time of midnight suggests a moment of vulnerability and secrecy, heightening the tension of the encounter and emphasizing Ruth's courage in approaching Boaz.
Lying at Boaz's feet symbolizes Ruth's submission and request for protection and redemption, aligning with the customs of kinship and marriage in ancient Israel.
This verse highlights themes of loyalty, redemption, and the unfolding of God's providence through unexpected circumstances, which are central to the narrative of Ruth.
Reflection Questionsgenerated
- What might Boaz's reaction reveal about his character and values?
- How can we understand Ruth's boldness in approaching Boaz at midnight?
- In what ways does this encounter reflect the broader themes of loyalty and redemption in the book of Ruth?
- How do moments of fear or surprise in our lives lead to unexpected opportunities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 3:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass at midnight,.... So long Boaz slept without knowledge of any person being at his feet, and so long Ruth had lain there; but awaking, and perceiving something at his feet, which
Read John Gill on Ruth 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she said unto her, All that thou sayest unto me I will do. No JFB commentary on these verses.
Read Robert Jamieson on Ruth 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt midnight; he did not discover her sooner, though she did not uncover his feet, being it seems in a deep sleep, as is usual after feasts, and she doing no more that her mother commanded her, and using no words or gestures which might provoke his lust; wherein she showed her temperance and modesty, and that what she did was only by her mother’ s instigation and advice, which plainly appeared from her desire expressed, , which he knew, she being a stranger, was unacquainted with. And this was the reason why Boaz was not in the least offended with her, but only commends her virtue, without any reflection upon her for this fact. Turned himself; from the place where he lay, he raised and…
Read Matthew Poole on Ruth 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 3:8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.Ver. 8. That the man was afraid.] Timor est constrictio cordis ex sensu mali instantis. Fear is a passion of the soul, shrinking in itself from some imminent evil. The Greeks call it δειμα, quasi ligamentum, a bond: quasi gelu astringit, saith Nazianzen, it binds up the heart as a frost doth the earth. Boaz might possibly fear that it was some evil spirit that had assumed a body, and got to bed to him. Alexander from Alexandria telleth of such things that have happened. And another writeth of a gallant, who meeting with a beautiful dame, and having enjoyed his fleshly…
Read John Trapp on Ruth 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Was afraid.—Was startled. See the use of the word in Genesis 27:33. Turned.—Literally, bent himself. (Comp. Judges 16:29.) He wakes with a start, and in turning sees a woman at his feet.
Read Charles John Ellicott on Ruth 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The man was afraid, and turned himself] The verb ילפת yillapheth, which we render he turned himself, has puzzled even the Targumist, who translates the clause thus: "The man trembled, and his flesh became like a (boiled) turnip through fear." It is fully evident Boaz had no intimation of the present proceedings. To this verse the Targumist adds much; he says, "Boaz subdued his concupiscence, and acted towards her as Joseph did to the Egyptian wife of his master, and as Pelatiel, the son of Laish the pious, did to Michal, the daughter of Saul, the wife of David, who put a sword between Michal and himself, because he would not approach to her."
Read AdamClarke on Ruth 3 →CambridgeThe Cambridge Bible for Schools and Colleges8. and turned himself] A reflexive from of the verb, which means ‘to grasp with a twisting motion’; the verb occurs again only in Judges 16:29 (‘took hold of’), Job 6:18 (‘are turned aside’ mg.).
Read Cambridge on Ruth 3 →Albert Barnes1798–1870Barnes' Notes on the BibleTurned himself - Rather, “bent forward,” so as to feel what it was which was at his feet. The same word is translated “took hold of,” in Judges 16:29.
Read Albert Barnes on Ruth 3 →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
At midnight, Boaz was startled, turned over, and there lying at his feet was a woman!
At midnight, the man was startled and turned himself; and behold, a woman lay at his feet.
At midnight, Boaz was startled, turned over, and there lying at his feet was a woman!
In the middle of the night he was startled and turned over. Now he saw a woman lying beside him!
Tyndale line
¶ And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.
And it came to pass at midnight, that the man was afraid, and turned himself; and, behold, a woman lay at his feet.
And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.
And it came to pass at midnight, that the man was afraid, and turned himself: and behold, a woman lay at his feet.
And at midnight the man was afraide and caught holde: and loe, a woman lay at his feete.
Strictly literal
And it came to pass at midnight, that the man was startled, and turned himself; and behold, a woman lay at his feet.
And it cometh to pass, at the middle of the night, that the man trembleth, and turneth himself, and lo, a woman is lying at his feet.
And it comes to pass, at the middle of the night, that the man trembles, and turns himself, and behold, a woman is lying at his feet.
And it came to pass at midnight, that the man became terrified, and bent himself forward; and, behold, a woman was lying at his feet.
It came about at midnight that the man was startled. He turned over, and right there a woman was lying at his feet!
From the Latin
And behold, when it was now midnight the man was afraid, and troubled: and he saw a woman lying at his feet,
Simplified
Around midnight Boaz suddenly woke up. Bending forward he was surprised to see a woman lying at his feet.
Now in the middle of the night, the man awaking from his sleep in fear, and lifting himself up, saw a woman stretched at his feet.
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 on the wording of this verse, with the Septuagint providing a direct translation of the Hebrew text. The Dead Sea Scrolls contain partial words that align closely with the Masoretic Text, indicating consistency in this passage across different ancient witnesses.
וַיְהִי֙ בַּחֲצִ֣י הַלַּ֔יְלָה וַיֶּחֱרַ֥ד הָאִ֖ישׁ וַיִּלָּפֵ֑ת וְהִנֵּ֣ה אִשָּׁ֔ה שֹׁכֶ֖בֶת מַרְגְּלֹתָֽיו׃
10 of the 10 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.
[ויהי] [בחצי] [הלילה] [ויחרד] האיש [וילפת] והנה אשה [שכבת] מרגלתי׳ו
3 words on the leather — 1 partly restored, 6 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 3:8
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
חָרַד (charad) is a Hebrew verb meaning to tremble or be terrified. It encompasses a range of meanings, including trembling of both people and mountains, being anxiously careful, and causing others to tremble, particularly in the context of driving an army in terror. The entries suggest a strong emphasis on fear and anxiety.
חָרַד vb. tremble, be terrified
Qal
tremble, quake
tremble, of persons
be anxiously careful
with preps. pregn. = go or come trembling
Hiph. drive in terror, rout as army
base
H2729 חָרַד tremble, be terrified .. tremble, quake
. tremble, of persons
. be anxiously careful
. with preps. pregn. = go or come trembling
. drive in terror, rout as army
2729 charad khaw-rad'
a primitive root; to shudder with terror; hence, to fear;
also to hasten (with anxiety):--be (make) afraid, be careful,
discomfit, fray (away), quake, tremble.
חָרַד (cha.rad) — to tremble.
1) to tremble, quake, move about, be afraid, be startled, be terrified
1a) (Qal)
1a1) to tremble, quake (of a mountain)
1a2) to tremble (of people)
1a3) to be anxiously careful
1a4) to go or come trembling (with prep)
1b) (Hiphil)
1b1) to cause to tremble
1b2) to drive in terror, rout (an army)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
לָפַת (laphath) means to twist or turn, often with a grasping motion. It can refer to physically grasping something or twisting oneself, as seen in the context of Samson in the Old Testament. The word is built from a primitive root and includes forms like Qal and Niphal, indicating different usages such as grasping and weaving.
[לָפַת] vb. twist, turn, grasp with a twisting motion
Qal Samson grasped the two middle columns.
Niph. the man started up and twisted himself; the paths of their way [i.e. of the streams] turn aside
base
H3943 [לָפַת] twist, turn, grasp with a twisting motion
3943 laphath law-fath'
a primitive root; properly, to bend, i.e. (by implication) to
clasp; also (reflexively) to turn around or aside:--take hold,
turn aside (self).
לָפַת (la.phat) — to twist.
1) to twist, grasp, turn, grasp with a twisting motion
1a) (Qal) to grasp
1b) (Niphal) to twist, weave, wind
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
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-fs — Noun common · feminine singular absoluteHNcfsa
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…
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
מַרְגְּלוֹת (marglah) refers to 'feet' or a 'place of the feet.' It is a feminine plural noun derived from a root meaning 'to tread' or 'to walk.' The entries consistently emphasize its meaning related to feet, with no significant disagreement among the lexicons.
[מַרְגְּלוֹת] n.[f.]pl. place of the feet, feet
base
H4772 [מַרְגְּלוֹת] place of the feet, feet
4772 marglah mar-ghel-aw'
denominative from 7272; (plural for collective) a footpiece,
i.e. (adverbially) at the foot, or (direct.) the foot
itself:--feet. Compare 4763.
see HEBREW for 07272
see HEBREW for 04763
מַרְגְּלוֹת (mar.ge.lah) — feet.
place of the feet, feet
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms