1 Samuel 2:5 — Word Study
WLCשְׂבֵעִ֤ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־ עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה׃
BSA◂The well-fedsâbêaʻ [sated, fully satisfied] hire themselves outsâkar■ for foodlechem [bread, grain] ◂but the starvingrâʻêb [hungry, in need] hunger no morechâdal■ [cease, come to an end] ◂The barren womanʻâqâr [sterile, childless] gives birth toyâlad■ sevenshebaʻ but she who has manyrab sonsbên [children, descendants] pines awayʼâmal■ [weakens, becomes feeble]
| Greek | English | Parsing |
|---|---|---|
| שְׂבֵעִ֤ים | satisfied [people] | Adj |
| בַּלֶּ֙חֶם֙ | for food | Preposition, noun common masculine singular absolute |
| נִשְׂכָּ֔רוּ | they hire themselves out | Verb, Niphal, perfect third person common plural |
| וּרְעֵבִ֖ים | and hungry [people] | Conjunction |
| חָדֵ֑לּוּ | they cease | Verb, Qal, perfect third person common plural |
| עַד־ | to | Preposition |
| עֲקָרָה֙ | a barren [woman] | Adj |
| יָלְדָ֣ה | she bears | Verb, Qal, perfect third person feminine singular |
| שִׁבְעָ֔ה | seven [children] | Noun common, both singular absolute |
| וְרַבַּ֥ת | and [a woman] many of | Conjunction |
| בָּנִ֖ים | sons | Noun common, masculine plural absolute |
| אֻמְלָֽלָה׃ | she languishes | Verb, Pual, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. |
| KJV | They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. |
| ASV | They that were full have hired out themselves for bread; And they that were hungry have ceased to hunger: Yea, the barren hath borne seven; And she that hath many children languisheth. |
| YLT | The satiated for bread hired themselves, And the hungry have ceased. While the barren hath borne seven, And she abounding with sons hath languished. |
| WEB | Those who were full have hired themselves out for bread. Those who were hungry are satisfied. Yes, the barren has borne seven. She who has many children languishes. |
| BBE | Those who were full are offering themselves as servants for bread; those who were in need are at rest; truly, she who had no children has become the mother of seven; and she who had a family is wasted with sorrow. |
Where they part company is נִשְׂכָּ֔רוּ — see How Translations Differ.
The sentence consists of two main clauses, each followed by a contrasting subordinate clause, emphasizing the contrast between the states of fullness and barrenness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂבֵעַ
verbשָׂכַר
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 — 1 Samuel 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 — Hannah's Prayergenerated
1 Samuel 2:5 is part of Hannah's song of praise after the birth of her son Samuel. It reflects her deep gratitude and recognition of God's sovereignty, emphasizing how He changes the circumstances of individuals, turning the tables on societal expectations and norms. This prayer serves as a theological reflection on God's justice and mercy, contrasting the states of fullness and emptiness in human experience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 34:10 | Young lions go lacking and hungry, but those who seek the LORD lack no good thing. |
| 2 | Luke 1:53 | He has filled the hungry with good things, but has sent the rich away empty. |
| 3 | Luke 16:25 | But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony. |
| 4 | 1 Samuel 1:20 | So in the course of time, Hannah conceived and gave birth to a son. She named him Samuel, saying, “Because I have asked for him from the LORD.” |
| 5 | Psalm 113:9 | He settles the barren woman in her home as a joyful mother to her children. Hallelujah! |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׂבֵעַ, se.ve.'Imgenerated
The Hebrew word שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. This word appears in contexts that reflect a state of abundance or excess, indicating a fullness that can lead to complacency.
In this verse, it describes those who are well-fed, suggesting a sense of security and self-sufficiency. The contrast with the hungry highlights the reversal of fortunes, where those who are satisfied may find themselves in need, while the needy can experience unexpected blessings.
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 verse is נִשְׂכָּ֔רוּ, they hire themselves out, with two subjects: שְׂבֵעִ֤ים (the well-fed) and וּרְעֵבִ֖ים (the hungry). The structure contrasts their states and actions, emphasizing the shift from abundance to need.
The sentence flows from the subjects to their actions, with the second part introducing a contrasting subject, עֲקָרָה֙ (the barren woman), who undergoes a significant change, giving birth to seven, while the last subject, וְרַבַּ֥ת בָּנִ֖ים (the one with many sons), experiences decline.
Septuagint Backgroundgenerated
The Septuagint translates שָׂבֵעַ as πλήρεις (plēreis), meaning full or satisfied. This choice aligns with the Hebrew meaning but may carry a slightly different connotation in the Greek context, focusing on the state of being filled.
For נִשְׂכָּ֔רוּ, the Greek ἠλαττώθησαν suggests a passive sense of being hired, which contrasts with the active sense in the Hebrew. This may imply a different understanding of agency in the action of hiring.
In plain words — the whole versegenerated
1 Samuel 2:5 shows a contrast between those who are well-fed and those who are hungry, illustrating how God can change people's situations. The barren woman, who cannot have children, is said to give birth to seven, while the one with many sons suffers loss. This highlights God's power to reverse fortunes and fulfill desires.
Frequently Asked Questionsgenerated
This phrase indicates that those who are satisfied and secure may find themselves in a position of needing to work for their sustenance, suggesting a reversal of their previous state.
In biblical symbolism, seven represents completeness or perfection. This indicates that God can grant fullness and blessing where there was once barrenness.
The verse illustrates God's ability to change circumstances, showing that He elevates the lowly and humbles the proud, a recurring theme in biblical theology.
This suggests that despite having many children, the woman suffers loss or emptiness, indicating that physical abundance does not guarantee spiritual or emotional fulfillment.
Reflection Questionsgenerated
- In what ways have I seen God change my circumstances unexpectedly?
- How can I recognize and appreciate the blessings in my life, even when I feel empty or lacking?
- What does this verse teach me about the nature of satisfaction and fulfillment?
- How can I support those who are struggling or in need, reflecting God's care for the hungry and barren?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss themes of fulfillment and God's justice. Their insights are drawn from various commentaries on the text.
Who were previously filled, if not those who had the knowledge of God before the other peoples? Who then should be understood as previously filled other than the Jews,Early Church Fathers on 1 Samuel 2 →
For since it is said by the distinguished Doctor: 'They all ate the same food, and all drank the same spiritual drink (for they drank from the spiritual rock that followed them, and the rock was Christ)' (1 Cor.Early Church Fathers on 1 Samuel 2 →
Who is the barren one, if not holy Church, as we have already said more fully above in the type of Anna? What then does it mean that the hungry are satisfied until the barren woman gives birth,Early Church Fathers on 1 Samuel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that are full have hired out themselves for bread,.... Such as have been full of the good things of this life have been stripped of all, and reduced to such circumstances as to be obliged to
Read John Gill on 1 Samuel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
Read Robert Jamieson on 1 Samuel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave hired themselves out for bread, through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers metaphors in the foregoing and following verses, and properly in the latter branch of this verse. Ceased, i.e. ceased to be such, to wit, hungry; the hungry failed; there was none of them hungry or indigent. Seven, i.e. many, as seven is oft used. She speaks in the prophetic style, the past time for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God, or rather upon the prayer or prediction…
Read Matthew Poole on 1 Samuel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 2:5 [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.Ver. 5. And they that were hungry ceased.] Nimirum famelici esse, to be still hungry; they were "filled with good things," as Luke 1:53. Is waxed feeble.] Weak for prolification; or having luctuosam faecunditatem, as Jerome saith of Laeta, who had born many children, but with this she had buried them.
Read John Trapp on 1 Samuel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) They that were full.—Another image to illustrate the vicissitudes of human affairs is sketched, one very familiar to the dwellers among the cornfields and vineyards of Canaan. The barren hath born seven.—Here the thought of the inspired singer reverts to herself, and the imagery is drawn from the story of her own life. Seven children are mentioned as the full number of the Divine blessing in children (see Rth 4:15; Jeremiah 15:9). There is a curious Jewish legend which relates how for each boy child that was born to Hannah, two of Peninnah’s died.
Read Charles John Ellicott on 1 Samuel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They that were full] All the things mentioned in these verses frequently happen in the course of the Divine providence; and indeed it is the particular providence of God that Hannah seems more especially to celebrate through the whole of this simple yet sublime ode.
Read AdamClarke on 1 Samuel 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. ceased] i.e. are at rest: need toil no more: or, cease to be hungry. seven] A perfect family. Cp. Rth 4:15. is waxed feeble] By the loss of her children. Cp. Jeremiah 15:9.
Read Cambridge on 1 Samuel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleSee an instance in 1 Samuel 2:36. See, too, in Ezekiel 13:19, another example of hire paid in bread. Ceased - i. e. were at rest, did no work.
Read Albert Barnes on 1 Samuel 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
The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away.
Those who were full have hired themselves out for bread. Those who were hungry are satisfied. Yes, the barren has borne seven. She who has many children languishes.
The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away.
Those who are well-fed hire themselves out to earn food, but the hungry no longer lack. Even the barren woman gives birth to seven, but the one with many children withers away.
Tyndale line
They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
They that were full have hired out themselves for bread; And they that were hungry have ceased to hunger: Yea, the barren hath borne seven; And she that hath many children languisheth.
They that were full have hired out themselves for bread; and they that were hungry have ceased: yea, the barren hath borne seven; and she that hath many children languisheth.
They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath borne seven; and she that hath many children is become feeble.
They that were full, are hired foorth for bread, and the hungrie are no more hired, so that the barren hath borne seuen: and shee that had many children, is feeble.
Strictly literal
They that were full have hired themselves out for bread; and the hungry are [so] no more: Even the barren beareth seven, and she that hath many children is waxed feeble.
The satiated for bread hired themselves, And the hungry have ceased. While the barren hath borne seven, And she abounding with sons hath languished.
The satiated hired themselves for bread, || And the hungry have ceased. While the barren has borne seven, || And she abounding with sons has languished.
They that were full hire themselves out for bread; and they that were hungry cease [from labor]: while the barren hath born seven, she that hath many children fadeth away.
Those who were full have hired themselves out for bread; those who were hungry have stopped being hungry. Even the barren one gives birth to seven, but the woman who has many children languishes.
From the Latin
They that were full before have hired out themselves for bread: and the hungry are filled, so that the barren hath borne many: and she that had many children is weakened.
Simplified
Those who used to have plenty of food now have to work to earn a crust, while those who used to be hungry now have become fat. The woman who was childless now has seven children, while the woman with many children fades away.
Those who were full are offering themselves as servants for bread; those who were in need are at rest; truly, she who had no children has become the mother of seven; and she who had a family is wasted with sorrow.
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 of 1 Samuel 2:5 presents the verse as stating that the well-fed hire themselves out for food while the starving cease to hunger, and it contrasts the barren woman who gives birth to seven with the one who has many sons but suffers. The Septuagint largely agrees with the Masoretic Text, matching 11 of the 12 words, although it presents them in a different order and with its own articles. The Dead Sea Scrolls (4Q51) contain partial restorations and agree with the Masoretic Text in the majority of the wording, although some words are only partly preserved or supplied by an editor. Overall, the core message remains consistent across these ancient witnesses, highlighting the contrasts presented in the verse.
שְׂבֵעִ֤ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־ עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה׃
11 of the 12 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.
[שבעים] [בלחם] [נשכרו] [ורעבים] חדלו [עד] עקרה ילדה [שבעה] [ורבת] [בנים] [אמללה]
1 word on the leather — 2 partly restored, 9 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 1 Samuel 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.
שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. The word appears in contexts that reflect a state of abundance or excess.
שָׂבֵעַ adj. sated, satisfied, surfeited
base
H7649 שָׂבֵעַ sated, satisfied, surfeited
7649 sabea` saw-bay'-ah
from 7646; satiated (in a pleasant or disagreeable
sense):--full (of), satisfied (with).
see HEBREW for 07646
שָׂבֵעַ (sa.ve.a) — sated.
1) sated, satisfied, surfeited
1a) sated, abounding, satisfied
1b) surfeited (bad sense)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.
[סָכַר] vb. hire;—only Qal Ezr 4:5
ref
שָׂכַר vb. hire
Qal hire
Niph. hire oneself out
Hithp. earn wages
base
H7936a סָכַר hire H7936b שָׂכַר hire .hire
. hire oneself out
. earn wages
7936 sakar saw-kar'
or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive
root (apparently akin (by prosthesis) to 3739 through the idea
of temporary purchase; compare 7937); to hire:--earn wages,
hire (out self), reward, X surely.
see HEBREW for 03739
see HEBREW for 07937
סָכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
שָׂכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Niphal) to hire oneself out
1c) (Hithpael) to earn wages
Also means: sa.khar (סָכַר "to hire" H7936A)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
רָעֵב (ra'ev) means 'hungry' and can describe varying intensities of hunger. It can also refer to a 'hungry man' as a noun or imply failing strength in a figurative sense. The word is derived from רָעַב (ra'ab), which is linked to the concept of hunger.
רָעֵב adj. hungry
base
H7457 רָעֵב hungry
7457 ra`eb raw-abe'
from 7456; hungry (more or less intensely):--hunger bitten,
hungry.
see HEBREW for 07456
רָעֵב (ra.ev) — hungry.
1) hungry
1a) hungry
1b) hungry man (subst)
1c) of failing strength (fig)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
עָקָר (aqar) means 'barren' or 'sterile,' referring to a lack of fertility in both males and females. It is derived from the root word for 'extirpated' in the generative organs. The term is used in contexts relating to infertility, particularly in women.
עָקָר adj. barren
base
H6135 עָקָר barren
6135 `aqar aw-kawr'
from 6131; sterile (as if extirpated in the generative
organs):--(X male or female) barren (woman).
see HEBREW for 06131
עָקָר (a.qar) — barren.
barren, sterile
Adj — AdjHAafsa
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 יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular absoluteHNcbsa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Conj | Adj — ConjunctionHC/Aafsc
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
אָמַל (amal) is a Hebrew verb meaning to be weak or to languish. It conveys a sense of drooping or becoming feeble, often associated with emotional or physical exhaustion. The entries highlight its use in various forms, such as the Qal and Pu'al, indicating states of weakness or feebleness.
[אָמַל] vb. be weak, languish
Qal how weak is thy heart!
Pu‛l. be or grow feeble, languish
base
H535 [אָמַל] be weak, languish
535 'amal aw-mal'
a primitive root; to droop; by implication to be sick, to
mourn:--languish, be weak, wax feeble.
אָמַל (a.mal) — to weaken.
1) to be weak, to droop, to languish, to be exhausted
1a) (Qal) pass participle (of the heart)
1a1) to be weak
1a2) to droop
1b) (Pulal)
1b1) to be or grow feeble
1b2) to languish
V-K-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs