Deuteronomy 25:10 — Word Study
WLCוְנִקְרָ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵ֑ל בֵּ֖ית חֲל֥וּץ הַנָּֽעַל׃ ס
BSAAnd his family nameshêm [the house of his descendants, lineage] in IsraelYisrâʼêl [the symbolic name of Jacob, his descendants] will be calledqârâʼ [to proclaim, invoke] The Housebayith [dwelling place, family] of the Unsandalednaʻal [the one whose shoe is loosed, removed]
| Greek | English | Parsing |
|---|---|---|
| וְנִקְרָ֥א | and it will be called | Verb, Niphal, sequential perfect third person masculine singular |
| שְׁמ֖וֹ | name its | Noun common masculine singular construct, suffix |
| בְּיִשְׂרָאֵ֑ל | in Israel | Preposition, noun proper |
| בֵּ֖ית | [the] house of | Noun common, masculine singular construct |
| חֲל֥וּץ | [the] [one] drawn off of | Verb, Qal, participle (passive) masculine singular common |
| הַנָּֽעַל׃ ס | the sandal | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And his family name in Israel will be called “The House of the Unsandaled.” |
| KJV | And his name shall be called in Israel, The house of him that hath his shoe loosed. |
| ASV | And his name shall be called in Israel, The house of him that hath his shoe loosed. |
| YLT | and his name hath been called in Israel — The house of him whose shoe is drawn off. |
| WEB | His name shall be called in Israel, “The house of him who had his sandal removed.” |
| BBE | And his family will be named in Israel, The house of him whose shoe has been taken off. |
The translations agree on the essential meaning of the verse, particularly regarding the family name.
The sentence has a main clause with a subject and a prepositional phrase, clearly stating the naming in a specific context.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbקָרָא
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 — Deuteronomy 25:10
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 — Laws of Levirate Marriagegenerated
Deuteronomy 25:10 describes a situation where a man fails to fulfill his duty to marry his brother's widow, resulting in a lasting shameful name for his family in Israel. This law emphasizes the importance of lineage and family honor within the Israelite community, highlighting the consequences of neglecting familial responsibilities.
Cross References
The Key Word — וְנִקְרָ֥א, ve.nik.Ra'generated
The verb קָרָא (qara') is in the Niphal stem, indicating a passive or reflexive action, meaning 'to be called' or 'to be proclaimed.' It signifies that a name will be invoked or recognized, often in a formal or significant context.
In this verse, it conveys that the family name will carry a specific meaning, reflecting the dishonor associated with the act of removing the sandal, which symbolizes the failure to uphold familial duties.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as will be called, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb וְנִקְרָ֥א (and it will be called) governs the entire sentence, with a noun phrase as the subject and a prepositional phrase indicating the location of the naming.
The structure emphasizes the act of naming, with the family name being the focal point of the verse, highlighting its significance in the context of Israel.
Septuagint Backgroundgenerated
The Septuagint translates וְנִקְרָ֥א as κληθήσεται (will be called), which carries a similar meaning but may imply a more formal or divine calling.
This choice suggests a recognition of the name's importance and its role in defining identity within the community.
In plain words — the whole versegenerated
Deuteronomy 25:10 states that if a man does not fulfill his duty to marry his brother's widow, his family name will be called 'The House of the Unsandaled.' This reflects a lasting shame for the family, emphasizing the importance of honoring familial responsibilities in Israel.
Frequently Asked Questionsgenerated
It signifies a family that has failed to uphold its duties, reflecting dishonor.
Removing a sandal symbolizes a refusal to fulfill familial obligations, which is a serious matter in the context of Israelite law.
The verse underscores the importance of lineage and the consequences of neglecting family responsibilities, impacting the family's reputation.
It is part of the laws regarding levirate marriage, which aimed to preserve family lines and ensure the welfare of widows.
Reflection Questionsgenerated
- What responsibilities do I have toward my family, and how can I honor them?
- How does understanding the significance of names in the Bible impact my view of identity?
- In what ways can I support those who may feel shame or dishonor in their family situations?
- How can I apply the principles of familial duty and honor in my own life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 25:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd his name shall be called in Israel,.... Not his particular and personal name, but his family; for it seems that not only a mark of infamy was set upon him for refusing to marry his brother's
Read John Gill on Deuteronomy 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to
Read Robert Jamieson on Deuteronomy 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. His person, names being oft put for persons, and his posterity also. So it was a lasting blot.
Read Matthew Poole on Deuteronomy 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 25:5-10. .(5) If brethren dwell together.—This law is made the subject of a whole treatise in the Talmud, called Yebâmôth. The object of the law was held to be attained if the family of the dead man was perpetuated, and did not become extinct. And therefore the marriage specified was not necessarily between the brother and the brother’s wife, but might be between other representatives of the two persons in question. (See Ruth 4) The law is older than Moses. We first hear of it in the household of Judah the son of Jacob (Genesis 38:8). The violation of the law then was punished with death, not with disgrace only. But that which makes the law most memorable, is the teaching…
Read Charles John Ellicott on Deuteronomy 25 →CambridgeThe Cambridge Bible for Schools and Colleges10. his name shall be called in Israel] Rth 4:14. the family of him whose sandal was stripped off.
Read Cambridge on Deuteronomy 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The house of him that hath his shoe loosed — That is, the house of the barefooted. The appellation denotes degradation.
Read Daniel Denison Whedon on Deuteronomy 25 →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 his family name in Israel will be called “The House of the Unsandaled.”
His name shall be called in Israel, “The house of him who had his sandal removed.”
And his family name in Israel will be called “The House of the Unsandaled.”
His family name will be referred to in Israel as “the family of the one whose sandal was removed.”
Tyndale line
And his name shall be called in Israel, The house of him that hath his shoe loosed.
And his name shall be called in Israel, The house of him that hath his shoe loosed.
And his name shall be called in Israel, The house of him that hath his shoe loosed.
And his name shall be called in Israel, The house of him that hath his shoe loosed.
And his name shall be called in Israel, The house of him whose shooe is put off.
Strictly literal
And his name shall be called in Israel, The house of him that hath his shoe drawn off.
and his name hath been called in Israel — The house of him whose shoe is drawn off.
and his name has been called in Israel, The house of him whose shoe is drawn off.
And his name shall be called in Israel, The house of the barefooted.
His name will be called in Israel, 'The house of him whose sandal has been taken off.'
From the Latin
And his name shall be called in Israel, the house of the unshod.
Simplified
From then on his family name in Israel will be called “The Family of the Pulled-off Sandal.”
And his family will be named in Israel, The house of him whose shoe has been taken off.
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint, while it matches five of the six words, presents them in a different order, indicating a slight variation in translation but not in meaning.
וְנִקְרָ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵ֑ל בֵּ֖ית חֲל֥וּץ הַנָּֽעַל׃ ס
5 of the 6 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.
ונקרא שׁמו בישׂראל בית חלוץ הנעל
Agrees with the Masoretic Text here, word for word.
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 Deuteronomy 25:10
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
HVqsmsc — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
san'-dal.
See DRESS, sec. 6; SHOE; SHOE-LATCHET.
was the article ordinarily used by the Hebrews for protecting the feet. It consisted simply of a sole attached to the foot by thongs. We have express notice of the thong (Authorized Version "shoe latchet") in several passages, notably (Genesis 14:23; Isaiah 5:27; Mark 1:7) Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong or shoe-latchet were so cheap and common that they passed into a proverb for the most insignificant thing. (Genesis 14:23) Ecclus. 46;13, They were dispensed with in-doors, and were only put on by persons about to undertake some business away from their homes. During mealtimes the feet were uncovered. (
→ See SHOE