Isaiah 3:12 — Word Study
WLCעַמִּי֙ נֹגְשָׂ֣יו מְעוֹלֵ֔ל וְנָשִׁ֖ים מָ֣שְׁלוּ ב֑וֹ עַמִּי֙ מְאַשְּׁרֶ֣יךָ מַתְעִ֔ים וְדֶ֥רֶךְ אֹֽרְחֹתֶ֖יךָ בִּלֵּֽעוּ׃ ס
BSAYouthsʻâlal [children, inexperienced leaders] oppressnâgas [exact, harass] My peopleʻam [Amaw, the nation of Israel] ◂and womenʼishshâh [females, wives] rulemâshal■ [have power, dominate] O My peopleʻam [My nation, My community] your guidesʼâshar [leaders, rulers] mislead youtâʻâh [cause to err, lead astray] they turn youbâlaʻ■ [lead, direct] from your pathsʼôrach [ways, journey]
| Greek | English | Parsing |
|---|---|---|
| עַמִּי֙ | people my | Noun common masculine singular construct, suffix |
| נֹגְשָׂ֣יו | oppressors its | Verb qal participle (active) masculine plural common, suffix |
| מְעוֹלֵ֔ל | [is] acting like children | Verb, Piel, participle (active) masculine singular |
| וְנָשִׁ֖ים | and women | Conjunction, noun common masculine plural absolute |
| מָ֣שְׁלוּ | they have ruled | Verb, Qal, perfect third person common plural |
| ב֑וֹ | over it | Preposition, suffix |
| עַמִּי֙ | O people my | Noun common masculine singular construct, suffix |
| מְאַשְּׁרֶ֣יךָ | guides your | Verb piel participle (active) masculine plural common, suffix |
| מַתְעִ֔ים | [are] misleading | Verb, Hiphil, participle (active) masculine plural |
| וְדֶ֥רֶךְ | and [the] way of | Conjunction, noun common both singular construct |
| אֹֽרְחֹתֶ֖יךָ | paths your | Noun common feminine plural construct, suffix |
| בִּלֵּֽעוּ׃ ס | they have confused | Verb, Piel, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Youths oppress My people, and women rule over them. O My people, your guides mislead you; they turn you from your paths. |
| KJV | ¶ As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths. |
| ASV | As for my people, children are their oppressors, and women rule over them. O my people, they that lead thee cause thee to err, and destroy the way of thy paths. |
| YLT | My people — its exactors [are] sucklings, And women have ruled over it. My people — thy eulogists are causing to err, And the way of thy paths swallowed up. |
| WEB | As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the way of your paths. |
| BBE | As for my people, their ruler is acting like a child, and those who have authority over them are women. O my people, your guides are the cause of your wandering, turning your footsteps out of the right way. |
The translations agree on the rendering of עַם as 'My people.'
The sentence is structured with a main clause followed by several subordinate clauses, emphasizing the actions of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִשָּׁה
verbעָלַל
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 — Isaiah 3:12
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 Judgment Against Israel's Leadersgenerated
Isaiah 3:12 describes a troubling situation where the youth and women are seen as oppressive forces over the people of Israel. This reflects a societal breakdown where traditional roles and leadership are inverted, leading to confusion and misguidance. The prophet warns that the leaders, who should guide the people, are instead leading them astray, turning them away from their rightful paths. This passage serves as a critique of the moral and spiritual state of the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:4 | “I will make mere lads their leaders, and children will rule over them.” |
| 2 | 2 Kings 11:1 | When Athaliah the mother of Ahaziah saw that her son was dead, she proceeded to annihilate all the royal heirs. |
| 3 | Nahum 3:13 | |
| 4 | Isaiah 9:15 | The head is the elder and honorable man, and the tail is the prophet who teaches lies. |
| 5 | Numbers 6:23–27 | “Tell Aaron and his sons: This is how you are to bless the Israelites. Say to them: |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עַמִּי֙, 'a.Migenerated
The Hebrew word עַם (am) means 'people' or 'nation,' referring to a collective group, often in the context of the nation of Israel. It emphasizes the communal identity of God's chosen people, highlighting their relationship with Him.
In this verse, עַם is used to express a deep connection between God and His people, indicating that they are under oppression and in need of guidance. The parsing as a noun with a construct form shows possession, indicating that these are God's people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering עַם as 'My people.'
All versions on this page, including the BSB, KJV, ASV, YLT, WEB, and BBE, maintain this interpretation.
Sentence Structuregenerated
The finite verb מָ֣שְׁלוּ, they have ruled, governs the main clause, with various phrases elaborating on the subjects and actions. The structure indicates a series of subjects and actions that describe the state of oppression and misguidance.
The word order emphasizes the subjects, נֹגְשָׂ֣יו and וְנָשִׁ֖ים, highlighting the oppressive forces before introducing the consequences faced by the people.
Septuagint Backgroundgenerated
The Septuagint translates עַמִּי֙ as μου, meaning 'my' or 'of me,' which maintains the possessive relationship between God and His people. This choice emphasizes the intimate connection and ownership God has over Israel.
The Greek word for the youth, מְעוֹלֵ֔ל, is rendered as καλαμῶνται, suggesting a focus on the nature of their actions, possibly implying mockery or childish behavior, which aligns with the original Hebrew intent.
In plain words — the whole versegenerated
Isaiah 3:12 speaks about how the youth oppress the people of Israel and how women rule over them. Isaiah warns that the leaders are misleading the people and turning them away from their proper paths. This reflects a serious concern about the state of leadership and guidance in Israel.
Frequently Asked Questionsgenerated
Isaiah is highlighting the failure of the younger generation to lead wisely, indicating a reversal of expected roles and authority.
This reflects a societal breakdown where traditional leadership roles are inverted, leading to confusion and misguidance.
This suggests that the leaders, who should provide direction and wisdom, are instead causing the people to stray from the right path.
It serves as a critique of the moral and spiritual state of Israel, emphasizing the need for true leadership and guidance.
Reflection Questionsgenerated
- In what ways do I see leadership failing in my community today?
- How can I ensure that I am guiding others in the right direction?
- What are some examples of how societal roles have changed in my own experience?
- How can I support those who are being misled or oppressed in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the moral state of society and the responsibilities of leaders, highlighting the consequences of failing to guide the people rightly.
But now, what wounds can the conquered show, what injuries to gaping vitals, what tortures of the limbs, when faith did not fail in combat but perfidy arrived before the combat? Nor does the necessity of the crime excuse the one who was…Early Church Fathers on Isaiah 3 →
Isaiah also, filled with the Holy Spirit, cries out and chides the daughters of Zion who have been defiled by gold and raiment,Early Church Fathers on Isaiah 3 →
Let us hearken to God, as he proclaims through Isaiah: “O my people, they that call you blessed lead you astray, throw you down headlong.” Who is more guilty of throwing the people of God down headlong? He who relies on the power of the…Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As for] my people, children [are] their oppressors,.... Or rulers; for נוגש, in the Ethiopic language, signifies a king: or "exactors", as in Isaiah 60:17 princes are so called, because they exact
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWomen; either, 1. Properly so called, by their favour and power with the rulers; or, 2. Weak and effeminate rulers, such being called women both in sacred and profane writings. They which lead thee; thy rulers, civil and ecclesiastical, whose duty it is to show thee the right way. Or, as others, they that bless thee, i.e. thy false prophets, which flatter thee, and speak peace to thee. Destroy the way of thy paths; keep thee from the knowledge or practice of that way which leads to thy salvation, and mislead thee into evil courses, by their wicked counsels or examples.
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:12 [As for] my people, children [are] their oppressors, and women rule over them. O my people, they which lead thee cause [thee] to err, and destroy the way of thy paths.Ver. 12. As for my people.] Now the "people of my wrath, and of my curse"; Loammi, discovenanted, discarded. Children are their oppressors.] Rulers he calleth them not, as being too good a name for them, but "oppressors"; and these were boys and women - i.e., such as were no wiser than children, nor had any more command of their passions than weak women, and were therefore unfit for government. Brunhild, the wife of Sigebert, king of Metz, Fridegund, the wife of Chilperic, and Katherine Medicis, wife of Henry II…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Children are their oppressors . . .—This points, as before (Isaiah 3:4), to the youth and yet more the character of Ahaz. The influence of the queen-mother or of the seraglio was dominant in his counsels. Cowardly (Isaiah 7:2), idolatrous, delighting in foreign worships and foreign forms of art (2 Kings 16:10), such was the king who then sat on the throne of Judah. And the evil worked downwards from the throne. Those who should have been the leaders of the people were quick only to mislead. Princes, priests, judges were all drifting with the current of debasement.
Read Charles John Ellicott on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Err - "Pervert"] בלעו billeu, "swallow." Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I choose Jarchi's explication, as making the best sense. "Read billalu, 'confound.' Syriac." - Dr. Judd. "Read beholu, 'disturb or trouble.'" - Secker. So Septuagint. This verse might be read, "The collectors of grapes shall be their oppressors; and usurers (noshim, instead of nashim, women) shall rule over them."
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges12. The threat of Isa 3:4 is already on the way to be fulfilled; the conditions of anarchy are present in the childish character of the reigning monarch, Ahaz. Cf. Ecclesiastes 10:16. The prophet’s pity for the nation breaks out in the repeated exclamation, “My people!” children are their oppressors, &c.] Rather, his tyrant (plural of majesty) is a child and women role over him (i.e. the people): the queen-mother and women of the harem attain an undue and dangerous influence under such a régime. they which lead thee cause thee to err] thy leaders are misleaders, an expression found again in Isaiah 9:16. The word for “lead” is that used in Isaiah 1:17, “set right.” destroy] have swallowed…
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for my people, children are their oppressors - This refers, doubtless, to their civil rulers. They who “ought” to have been their “protectors,” oppressed them by grievous taxes and burdens.
Read Albert Barnes on Isaiah 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Youths oppress My people, and women rule over them. O My people, your guides mislead you; they turn you from your paths.
As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the way of your paths.
Youths oppress My people, and women rule over them. O My people, your guides mislead you; they turn you from your paths.
Oppressors treat my people cruelly; creditors rule over them. My people’s leaders mislead them; they give you confusing directions.
Tyndale line
¶ As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
As for my people, children are their oppressors, and women rule over them. O my people, they that lead thee cause thee to err, and destroy the way of thy paths.
As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
As for my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err, and destroy the way of thy paths.
Children are extortioners of my people, and women haue rule ouer them: O my people, they that leade thee, cause thee to erre, and destroy the way of thy paths.
Strictly literal
[As for] my people, children are their oppressors, and women rule over them. My people! they that guide thee mislead [thee], and destroy the way of thy paths.
My people — its exactors [are] sucklings, And women have ruled over it. My people — thy eulogists are causing to err, And the way of thy paths swallowed up.
My people—its exactors [are] sucklings, || And women have ruled over it. My people—your eulogists are causing to err, || And the way of your paths swallowed up.
My people! their oppressors are children, and women rule over them. O my people! thy leaders cause thee to err, and the direction of thy paths they corrupt.
My people—children are their oppressors, and women rule over them. My people, those who guide you lead you astray and confuse the direction of your path.
From the Latin
As for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps.
Simplified
Leaders who act in childish ways mistreat my people; women rule over them. My people, your leaders are misleading you, confusing you about which way to go.
As for my people, their ruler is acting like a child, and those who have authority over them are women. O my people, your guides are the cause of your wandering, turning your footsteps out of the right way.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely on the wording of this verse, confirming the same message of oppression and misguided leadership. The Septuagint also matches 11 of the 12 words, showing a strong consistency across these ancient texts.
עַמִּי֙ נֹגְשָׂ֣יו מְעוֹלֵ֔ל וְנָשִׁ֖ים מָ֣שְׁלוּ ב֑וֹ עַמִּי֙ מְאַשְּׁרֶ֣יךָ מַתְעִ֔ים וְדֶ֥רֶךְ אֹֽרְחֹתֶ֖יךָ בִּלֵּֽעוּ׃ ס
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
עמ׳י נגש׳ו מעולל ונשים משלו ב׳ו עמ׳י משרי׳ך מתעים ודרךי אורחותי׳ך בלעו
12 words on the leather.
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 Isaiah 3:12
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.
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
V-m — Verb · Piel · participle (active) masculine singularHVprmsa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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)
Conj | N-fp — Conjunction · noun common masculine plural absoluteHC/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 (
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp2ms
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HC/Ncbsc — Conjunction · noun common both singular constructHC/Ncbsc
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…
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp