Exodus 15:20 — Word Study
WLCוַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־ הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כָֽל־ הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת׃
BSAThen MiriamMiryâm [a woman who spoke messages from God] the prophetessnᵉbîyʼâh Aaron’sʼAhărôwn [brother and first high priest] sisterʼâchôwth tooklâqach▸ [received, grasped] a tambourinetôph [timbrel, musical instrument] in her handyâd and allkôl [every one of] the womenʼishshâh followed heryâtsâʼ▸ [went out after, accompanied] with tambourinestôph [timbrels, musical instruments] and dancingmᵉchôlâh [celebratory movements, joyful worship]
| Greek | English | Parsing |
|---|---|---|
| וַתִּקַּח֩ | and she took | Verb, Qal, sequential imperfect third person feminine singular |
| מִרְיָ֨ם | Miriam | Noun proper feminine |
| הַנְּבִיאָ֜ה | the prophetess | Particle, noun common feminine singular absolute |
| אֲח֧וֹת | [the] sister of | Noun common, feminine singular construct |
| אַהֲרֹ֛ן | Aaron | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| הַתֹּ֖ף | the tambourine | Particle, noun common masculine singular absolute |
| בְּיָדָ֑הּ | in hand her | Preposition, noun common both singular construct, suffix |
| וַתֵּצֶ֤אןָ | and they went out | Verb, Qal, sequential imperfect third person feminine plural |
| כָֽל־ | all | Noun common, masculine singular construct |
| הַנָּשִׁים֙ | the women | Particle, noun common masculine plural absolute |
| אַחֲרֶ֔יהָ | behind her | Suffix |
| בְּתֻפִּ֖ים | with tambourines | Preposition, noun common masculine plural absolute |
| וּבִמְחֹלֹֽת׃ | and with dancing | Conjunction, preposition, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. |
| KJV | ¶ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. |
| ASV | And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. |
| YLT | And Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses; |
| WEB | Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances. |
| BBE | And Miriam, the woman prophet, the sister of Aaron, took an instrument of music in her hand; and all the women went after her with music and dances. |
The translations agree on Miriam's role and the celebratory actions of the women.
The main clause is followed by descriptive phrases that clarify Miriam's identity and the actions of the women.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Exodus 15:20
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 Moses and Miriamgenerated
Exodus 15:20 describes the moment after the Israelites' miraculous escape from Egypt. Miriam, as a prophetess, leads the women in a joyful celebration with tambourines and dancing, highlighting the communal response to God's deliverance. This event is significant in Israel's history, marking a moment of worship and praise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 4:4 | Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. |
| 2 | 1 Samuel 10:5 | After that you will come to Gibeah of God, where the Philistines have an outpost. As you approach the city, you will meet a group of prophets coming down from the high place, preceded by harps, tambourines, flutes, and lyres, and they will be prophesying. |
| 3 | 2 Kings 22:14 | So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went and spoke to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, the keeper of the wardrobe. She lived in Jerusalem, in the Second District. |
| 4 | Luke 2:36 | There was also a prophetess named Anna, the daughter of Phanuel, of the tribe of Asher, who was well along in years. She had been married for seven years, |
| 5 | Acts 21:9 | He had four unmarried daughters who prophesied. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — נְבִיאָ֜ה, nevi'ahgenerated
The word נְבִיאָ֜ה (*nevi'ah*) means 'prophetess' and refers to a woman who speaks on behalf of God. It is a feminine form of the word for prophet, indicating a role of spiritual leadership and communication of divine messages.
Miriam is recognized as a prophetess in the Bible, alongside figures like Huldah. Her role emphasizes the importance of women's voices in the spiritual life of Israel, particularly in moments of national significance.
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 of the verse is וַתִּקַּח֩, and she took, which governs the sentence. Following this verb are several phrases: a noun phrase identifying Miriam, a possessive phrase indicating her relationship to Aaron, and a prepositional phrase describing what she took.
The structure emphasizes Miriam's actions and leadership, with the women’s response following as a subordinate clause, indicating their collective action in celebration.
Septuagint Backgroundgenerated
The Septuagint translates נְבִיאָ֜ה as προφῆτις, which retains the meaning of 'prophetess' and highlights the role of women in prophetic ministry.
The choice of this term in the Greek text underscores the significance of Miriam's leadership in the context of worship and celebration.
In plain words — the whole versegenerated
Exodus 15:20 tells us that after the Israelites crossed the Red Sea, Miriam, the prophetess and sister of Aaron, took a tambourine and led all the women in celebration with tambourines and dancing. This event highlights the joy and worship of the Israelite community in response to God's deliverance.
Frequently Asked Questionsgenerated
Being a prophetess means that Miriam spoke messages from God, serving as a leader and spiritual guide for the people.
The tambourine symbolizes celebration and joy, used in worship to express gratitude for God's deliverance.
The women followed Miriam, participating actively in the worship and celebration, highlighting their important role in the community.
This passage shows that worship and celebration were central to Israel's identity, especially in response to God's mighty acts.
Reflection Questionsgenerated
- How can I celebrate God's deliverance in my own life?
- What role do I see women playing in my community of faith?
- In what ways can I express joy and gratitude in worship?
- How does understanding Miriam's role as a prophetess influence my view of women's leadership in the church?
The early church on this verse — how the Fathers read it
Early church fathers referenced Miriam's role to discuss women's leadership and prophetic authority, highlighting her significance in Israel's history.
“The prophetess Miriam took.…” How did she become a prophetess? Either, like Isaiah’s wife, she had the honorary title of prophecy, although she was not a prophetess, or because she was just a woman.Early Church Fathers on Exodus 15 →
This reminds us that the prophetess, Miriam, immediately after the crossing of the sea, took a dry, tuneful “tambourine in her hand” and led a chorus of women.Early Church Fathers on Exodus 15 →
And Miriam taking the timbrel led the dances with maidenly modesty. But consider whom she was then prefiguring. Was she not a type of the church,Early Church Fathers on Exodus 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 15:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Miriam the prophetess, the sister of Aaron,.... The same, it is highly probable, that is called the sister of Moses, Exodus 2:3, her name Miriam is the same as Mary with us, and signifies
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMiriam the prophetess; so called, either in a general sense, because she was an instructer of other women in the praise and service of God; or in a more special sense, because she had the Spirit of prophecy. See . The sister of Aaron Quest. Why not of Moses also? Answ. 1. She might be Moses’ s sister only by one parent, Aaron’ s by both. 2. She was best known to the people by her relation to Aaron, with whom she had lived for many years, when Moses was banished. With timbrels and with dances, according to their ancient custom in public solemnities. See 21:21 ,21 Jer 31:4,13.
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.Ver. 20. And Miriam.] Souls have no sexes: and if souls follow the temperament of their bodies, as philosophy saith they do, women’ s bodies consist of rarer rooms, of a more exact composition than men’ s do.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Miriam the prophetess.—In Miriam we have the first of that long series of religious women presented to us in Holy Scripture who are not merely pious and God-fearing, but exercise a quasi-ministerial office. Examples of other “prophetesses” will be found in Judges 4:4; 2 Kings 22:14; Isaiah 8:3; Luke 2:36. In the early Christian Church there was an order of “deaconesses (Romans 16:1; Apost. Const., vi. 17). The office of “prophetess” seems to have been permitted to women in Egypt, though that of “priestess” was, until Ptolemaic times, forbidden them. The sister of Aaron.—She is called “sister of Aaron,” rather than of Moses, because Aaron was the head of the family (Exodus 6:20; Exodus…
Read Charles John Ellicott on Exodus 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And Miriam the prophetess] We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Exodus 7:7;) so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke on Exodus 2:2. There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek Μαριαμ, the Latin Maria, and the English Mary.…
Read AdamClarke on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges20, 21. How the opening verse of the Song was sung by Miriam.
Read Cambridge on Exodus 15 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd Miriam the prophetess - The part here assigned to Miriam and the women of Israel is in accordance both with Egyptian and Hebrew customs.
Read Albert Barnes on Exodus 15 →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
Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing.
Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances.
Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing.
Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances.
Tyndale line
¶ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her, with timbrels, and with dances.
And Miriam the prophetesse, sister of Aaron tooke a timbrell in her hande, and all the women came out after her with timbrels and daunces.
Strictly literal
And Miriam the prophetess, the sister of Aaron, took the tambour in her hand, and all the women went out after her with tambours and with dances.
And Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
And Miriam the inspired one, sister of Aaron, takes the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
Then took Miriam the prophetess, the sister of Aaron, a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Miriam the prophetess, sister of Aaron, picked up a tambourine, and all the women went out with tambourines, dancing along with her.
From the Latin
So Mary the prophetess, the sister of Aaron, took a timbrel in her hand: and all the women went forth after her with timbrels and with dances:
Simplified
Miriam the prophet, Aaron's sister, picked up a tambourine, and all the women followed her dancing and playing tambourines.
And Miriam, the woman prophet, the sister of Aaron, took an instrument of music in her hand; and all the women went after her with music and dances.
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 Samaritan Pentateuch differs slightly, using תצאנה (go out) and מחלות (round dance) instead of the Masoretic Text's wording. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text, indicating a shared tradition in this passage.
וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־ הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כָֽל־ הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת׃
13 of the 14 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.
ותקח מרים הנביאה אחות אהרן את התף בידה ותצאנה כל הנשׁים אחריה בתפים ובמחלות
2 words differ from the Masoretic Text: תצאנה (go out), מחלות (round dance)
ותקח מרים [הנביאה] [אחות] [אהרן] [את] [התף] ביד׳ה ותצאנה כול הנשים אחרי׳ה בתפים ובמחלת
8 words on the leather — 1 partly restored, 5 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 Exodus 15:20
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מִרְיָם (Miryam) refers to two women in the Old Testament: the elder sister of Moses and Aaron, and a possible Judahite mentioned in 1 Chronicles. The name is associated with the meaning 'rebellion.' The entries indicate some uncertainty regarding the lineage of the Judahite Miriam, with differing views on her parentage.
מִרְיָם n.pr.f. et m.
f. sister of Moses Aaron
m. (prob.) a Judahite
base
H4813 מִרְיָם . f. sister of Moses Aaron
. m. (prob.) a Judahite
4813 Miryam meer-yawm'
from 4805; rebelliously; Mirjam, the name of two
Israelitesses:--Miriam.
see HEBREW for 04805
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.15.20;
daughter of: Amram (H6019) and Jochebed (H3115);
sister of: Moses (H4872) and Aaron (H0175)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.17;
daughter of: Mered (H4778)(?) and Bithiah (H1332);
sister of: Shammai (H8060I) and Ishbah (H3431);
half-sister of: Jered (H3382H)(?), Heber (H2268I)(?) and Jekuthiel (H3354)(?)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
N-proper — Noun proper feminineHNpf
mir'-i-am (miryam; Septuagint and the New Testament Mariam; English Versions of the Bible of the New Testament "Mary"):
(1) Daughter of Amram and Jochebed, and sister of Aaron and Moses. It is probable that it was she who watched the ark of bulrushes in which the child Moses was laid (Ex 2:4). She associated herself with her brothers in the exodus, is called "the prophetess," and led the choir of maidens who sang the triumph-song after the crossing of the Red Sea (Ex 15:20 f). Along with Aaron, she opposed Moses at Hazeroth (Nu 12:1-5). She was smitten with leprosy in punishment, but on Aaron's intercession was pardoned and healed (Nu 12:10-15). She died and was buried at…
Miriam
Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called “the prophetess” (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See AARON; MOSES.)
(2.) 1 Chr. 4:17, one of the descendants of Judah.
(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother’s cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David, --poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This…
The sister of Moses and Aaron, probably the one who watched over Moses in the ark of bulrushes, Ex 2:4,5 Nu 26 59 Mic 6 4. As a prophetess, she led the women of Israel in their song of worship and thanksgiving to God on the drowning of the Egyptians, Ex 15:20,21. Her jealous murmurs against Moses and his Cushite wife were punished by a temporary leprosy, Nu 12:1-16 De 24:9; but she was forgiven and restored, and near the close of the wandering of Israel, died at Kadwshbarnea, Nu 20:1.
נְבִיאָה (nebiy'ah) means 'prophetess' and is a feminine form of the word for prophet. It encompasses various roles, including an inspired woman, a poetess, and specific figures like Miriam and Huldah, who were consulted for divine messages. The term can also refer to a false prophetess, such as Noadiah, or the wife of the prophet Isaiah.
נְבִיאָה n.f. prophetess
of the ancient type endowed with gift of song, Miriam
of the later type consulted for a word of י׳, Huldah
false prophetess, Noadiah
wife of Isaiah
base
H5031 נְבִיאָה prophetess
5031 nbiy'ah neb-ee-yaw'
feminine of 5030; a prophetess or (generally) inspired woman;
by implication, a poetess; by association a prophet's
wife:--prophetess.
see HEBREW for 05030
נְבִיאָה (ne.vi.ah) — prophetess.
1) prophetess
1a) ancient type endowed with gift of song (Miriam)
1b) later type consulted for a word (Huldah)
1c) false prophetess (Noadiah)
1d) wife of Isaiah the prophet
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
prof'-et-es (nebhi'ah; prophetis): Women were not excluded from the prophetic office in the Old Testament, and were honored with the right of prophetic utterance in the New Testament. It should be noted, however, that women like Miriam (Ex 15:20), Deborah (Jud 4:4) and Huldah (2Ki 22:14) were not credited with the seer's insight into the future, but were called "prophetesses" because of the poetical inspiration of their speech. Among others mentioned as having the prophetic gift we find Hannah (1Sa 2:1), Anna (Lu 2:36) and the four daughters of Philip (Ac 21:8,9).
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs — Noun common · feminine singular constructHNcfsc
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…
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
N-proper — Noun proper masculineHNpm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
→ See TIMBREL
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3fs
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc/Sp3fs — SuffixHAcmpc/Sp3fs
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
מְחוֹלָה (mchowlah) refers to a dance or dancing, derived from a related term. It is a feminine noun that encompasses the concept of a dance or a group engaged in dancing. The entries consistently highlight its meaning without significant disagreement.
[מְחוֹלָה] n.f. id. [h.bf.al]; dancing
base
H4246 מְחוֹלָה id. [4234]; dancing
4246 mchowlah mek-o-law'
feminine of 4284; a dance:--company, dances(-cing).
see HEBREW for 04284
מְחוֹלָה (me.cho.lah) — dance.
dancing, dance
Conj | Prep | N-fp — Conjunction · preposition · noun common feminine plural absoluteHC/R/Ncfpa
dan'-sing. See GAMES.
The Hebrew word signified "to leap for joy," Ps 30:11; and the action of the lame man healed by Peter and John, Ac 3:8, more nearly resembled the Hebrew dancing than the measured artificial steps of modern times do. The Jewish dances were expressive of religious joy and gratitude. Sometimes they were in honor of a conqueror, as in the case of David, 1Sa 18:6,7; when he had slain the Philistine giant, "the women came out all the cities of Israel singing and dancing." It was practiced on occasions of domestic joy. See the case of the prodigal son’s return. In the religious dance, the timbrel was used to direct the ceremony, and some one led, whom the rest followed with measured step and devotional songs; thus Miriam led the women…