Deuteronomy 32:25 — Word Study
WLCמִחוּץ֙ תְּשַׁכֶּל־ חֶ֔רֶב וּמֵחֲדָרִ֖ים אֵימָ֑ה גַּם־ בָּחוּר֙ גַּם־ בְּתוּלָ֔ה יוֹנֵ֖ק עִם־ אִ֥ישׁ שֵׂיבָֽה׃
BSAOutsidechûwts [in the streets, beyond the wall] the swordchereb [a cutting instrument] will take their childrenshâkôl▸ and insidecheder [in the chambers, private rooms] terror will strikeʼêymâh [fear, dread, or horror] the young manbâchûwr [a chosen or select individual, in his prime] andgam the young womanbᵉthûwlâh [a virgin, untouched] the infantyânaq [nursing, helpless] andʻim the gray-hairedsêybâh manʼîysh [experienced, wise, with a long life]
| Greek | English | Parsing |
|---|---|---|
| מִחוּץ֙ | from outside | Preposition, noun common masculine singular absolute |
| תְּשַׁכֶּל־ | it will make childless | Verb, Piel, imperfect third person feminine singular |
| חֶ֔רֶב | a sword | Noun common, feminine singular absolute |
| וּמֵחֲדָרִ֖ים | and [will be] from inner rooms | Conjunction, preposition, noun common masculine plural absolute |
| אֵימָ֑ה | terror | Noun common, feminine singular absolute |
| גַּם־ | both | Adverb |
| בָּחוּר֙ | young man | Noun common, masculine singular absolute |
| גַּם־ | as well as | Adverb |
| בְּתוּלָ֔ה | young woman | Noun common, feminine singular absolute |
| יוֹנֵ֖ק | a suckling-child | Noun common, masculine singular absolute |
| עִם־ | with | Preposition |
| אִ֥ישׁ | a person of | Noun common, masculine singular construct |
| שֵׂיבָֽה׃ | gray hair | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man. |
| KJV | The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. |
| ASV | Without shall the sword bereave, And in the chambers terror; It shall destroy both young man and virgin, The suckling with the man of gray hairs. |
| YLT | Without bereave doth the sword, And at the inner-chambers — fear, Both youth and virgin, Suckling with man of grey hair. |
| WEB | Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man. |
| BBE | Outside they will be cut off by the sword, and in the inner rooms by fear; death will take the young man and the virgin, the baby at the breast and the grey-haired man. |
Where they part company is תְּשַׁכֶּל־ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that describe the consequences of judgment.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectחֶרֶב
verbשָׁכֹל
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 32:25
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 Song of Mosesgenerated
Deuteronomy 32:25 is part of Moses' song, where he foretells the calamities that will befall Israel due to their disobedience to God. This passage highlights the severity of the consequences, emphasizing that both the young and the old will not be spared from judgment. The surrounding verses (24-27) elaborate on the various forms of suffering that will come upon the people, reinforcing the urgency of heeding God's warnings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:36–37 | As for those of you who survive, I will send a faintness into their hearts in the lands of their enemies, so that even the sound of a windblown leaf will put them to flight. And they will flee as one flees the sword, and fall when no one pursues them. |
| 2 | Isaiah 30:16 | “No,” you say, “we will flee on horses.” Therefore you will flee! “We will ride swift horses,” but your pursuers will be faster. |
| 3 | Jeremiah 9:21 | For death has climbed in through our windows; it has entered our fortresses to cut off the children from the streets, the young men from the town squares. |
| 4 | Lamentations 1:20 | See, O LORD, how distressed I am! I am churning within; my heart is pounding within me, for I have been most rebellious. Outside, the sword bereaves; inside, there is death. |
| 5 | Ezekiel 7:15 | The sword is outside; plague and famine are within. Those in the country will die by the sword, and those in the city will be devoured by famine and plague. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תְּשַׁכֶּל־, te.sha.kel-generated
The verb שָׁכֹל (shakol) means 'to be bereaved' or 'to miscarry,' indicating a profound loss, particularly of children. It is in the Piel stem, suggesting an active sense of causing barrenness or childlessness. The parsing as imperfect third person feminine singular indicates that this action will occur as a future event, emphasizing the certainty of the judgment.
This word carries significant weight in the context of the verse, as it portrays the devastating impact of the sword, which will lead to childlessness among the people. The imagery evokes a sense of despair and hopelessness, underscoring the consequences of turning away from God.
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 verse contains multiple clauses, with the main action centered around the verb תְּשַׁכֶּל־, it will make childless. The structure reveals a contrast between the external threat of the sword and the internal terror that will strike various groups.
The sentence is organized with prepositional phrases indicating locations ('outside' and 'from inner rooms') and subjects that are affected, which include both young and old, highlighting the comprehensive nature of the impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates תְּשַׁכֶּל־ as ἀτεκνώσει, which conveys the same sense of making childless. This choice emphasizes the severity of the consequences, aligning closely with the Hebrew meaning while using a Greek term that also signifies barrenness.
The use of ἀτεκνώσει suggests a direct interpretation of the Hebrew, maintaining the focus on loss and the impact of divine judgment.
In plain words — the whole versegenerated
Deuteronomy 32:25 describes the calamities that will come upon the people of Israel. Outside, the sword will take their children, while inside, terror will affect both the young and the old. This verse emphasizes the totality of the judgment that will befall the nation.
Frequently Asked Questionsgenerated
It signifies that violence and death will claim the lives of the young, leading to loss and bereavement among families.
The mention of terror highlights the psychological impact of the impending judgment, suggesting that fear will grip the hearts of those inside, in addition to the physical violence occurring outside.
They represent the youth of the community, who are typically in their prime and expected to be the future of the nation, emphasizing the tragedy of their loss.
The inclusion of the gray-haired man suggests that even those who have lived long lives will not escape the judgment, indicating a totality of devastation across all ages.
Reflection Questionsgenerated
- How does this verse reflect the consequences of turning away from God?
- In what ways can we see similar themes of judgment and loss in our world today?
- What does this passage teach about the importance of faithfulness to God?
- How can we prepare ourselves and our communities to avoid such dire consequences?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 32:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe sword without,.... Either without the city, the sword of the Roman army besieging it, which destroyed all that came out or attempted to go in; or in the streets of the city, the sword of the
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.
Read Robert Jamieson on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.Ver. 25. And terror within.] Warring times are terrible times. By the civil dissensions here in King John’ s time, all the kingdom became like a general shambles, or place of infernal terrors and tortures. War, saith one, is a misery which all words, how wide soever, want compass to express. It is, saith another, the slaughter house of mankind, and the hell of this present world.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24, 25)“Consumed[8] with hunger, and devoured with pestilence, and bitter destruction— [8] Or, possibly, “Regaled with hunger, and fed with bread of pestilence and bitter destruction,” &c. I will also send the tooth of the beasts upon them, with the poison of crawling things of the dust. Outside the sword bereaveth, and in the chambers terror: Both young man and maiden, the suckling with the man of grey hairs.” God’s four sore judgments are all depicted here—“the sword, and the famine, and the noisome beast, and the pestilence.” With Deuteronomy 32:25 comp. Jeremiah 14:18, “If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them…
Read Charles John Ellicott on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges25. War the climax to these natural plagues, just as in Amos 7.
Read Cambridge on Deuteronomy 32 →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
Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man.
Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man.
Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man.
The sword will make people childless outside, and terror will do so inside; they will destroy both the young man and the virgin, the infant and the gray-haired man.
Tyndale line
The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.
Without shall the sword bereave, And in the chambers terror; It shall destroy both young man and virgin, The suckling with the man of gray hairs.
Without shall the sword bereave, And in the chambers terror; It shall destroy both young man and virgin, The suckling with the man of gray hairs.
The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.
The sworde shall kill them without, and in the chambers feare: both the yong man and the yong woman, the suckeling with the man of gray heare.
Strictly literal
From without shall the sword bereave them, and in the chambers, terror — Both the young man and the virgin, The suckling with the man of gray hairs.
Without bereave doth the sword, And at the inner-chambers — fear, Both youth and virgin, Suckling with man of grey hair.
The sword destroys from outside, || And out of the inner-chambers—terror, || Both youth and virgin, || Suckling with man of grey hair.
Without shall the sword destroy, and terror within the chambers, both the young man and the virgin, the suckling with the man of gray hairs.
Outside the sword will bereave, and in the bedrooms terror will do so. It will destroy both young man and virgin, the nursing baby, and the man of gray hairs.
From the Latin
Without, the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years.
Simplified
Outside in the streets the sword kills their children, inside their homes, they die from fright; young men and young women, children and old people.
Outside they will be cut off by the sword, and in the inner rooms by fear; death will take the young man and the virgin, the baby at the breast and the grey-haired man.
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 closely matched by the Septuagint, with 12 of the 13 words aligning. The Samaritan Pentateuch differs by one word, replacing יוֹנֵ֖ק with ינק, which means 'be clean'. The Dead Sea Scrolls show some variations, with several words supplied by an editor, but the core message remains intact across these witnesses.
מִחוּץ֙ תְּשַׁכֶּל־ חֶ֔רֶב וּמֵחֲדָרִ֖ים אֵימָ֑ה גַּם־ בָּחוּר֙ גַּם־ בְּתוּלָ֔ה יוֹנֵ֖ק עִם־ אִ֥ישׁ שֵׂיבָֽה׃
12 of the 13 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.
מחוץ תשׁכל חרב ומחדרים אימה גם בחור גם בתולה וינק עם אישׁ שׂיבה
1 word differs from the Masoretic Text: ינק (be clean)
[מחוץ] [תשכל] [חרב] [ומחדרים] [אימה] [גם] [בחור] [גם] [בתולה] יונק עם איש [שיבה]
3 words on the leather — 10 supplied entire by an editor.
[יונק] [עם] [איש] שיבה
4 words of the verse are on this fragment — 3 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 Deuteronomy 32:25
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.
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
The Hebrew word אֵימָה (*'eymah*) means terror or dread. It is derived from a root related to fear and can also refer to an idol in a figurative sense. The entries consistently emphasize its meanings of fright and horror.
אֵימָה 17 n.f. terror, dread
base
H367 אֵימָה terror, dread
367 'eymah ay-maw'
or (shortened) remah {ay-maw'}; from the same as 366; fright;
concrete, an idol (as a bugbear):--dread, fear, horror, idol,
terrible, terror.
see HEBREW for 0366
אֵימָה (e.mah) — terror.
terror, dread
N-fs — Noun common · feminine singular absoluteHNcfsa
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
N-ms — Noun common · masculine singular absoluteHNcmsa
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."
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
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…
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
V-Qal — Noun common · masculine singular absoluteHNcmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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)
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…
שֵׂיבָה (seybah) refers to old age and is associated with gray or hoary hair. The term is feminine and emphasizes the physical signs of aging, such as gray hair and the concept of being elderly. It is derived from another Hebrew word, שֵׁיב (sheiv), which relates to aging.
שֵׂיבָה n.f. hoary head, old age
base
H7872 שֵׂיבָה hoary head, old age
7872 seybah say-baw'
feminine of 7869; old age:--(be) gray (grey hoar,-y) hairs
(head,-ed), old age.
see HEBREW for 07869
שֵׂיבָה (se.vah) — greyheaded.
1) age, gray hair, hoary head, old age
1a) gray hair, hoary head
1b) old age
N-fs — Noun common · feminine singular absoluteHNcfsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…