Nehemiah 13:23 — Word Study
WLCגַּ֣ם׀ בַּיָּמִ֣ים הָהֵ֗ם רָאִ֤יתִי אֶת־ הַיְּהוּדִים֙ הֹשִׁ֗יבוּ נָשִׁים֙ אַשְׁדֳּדִיּ֔וֹת עַמֳּנִיּ֖וֹת מוֹאֲבִיּֽוֹת׃
BSAIn thosehêm daysyôwm [during that time, in the same period] I alsogam [even, too] sawrâʼâh■ JewsYᵉhûwdîy [people from the tribe of Judah] who had marriedyâshab■ [taken as wives, settled with] womenʼishshâh [females, wives] from AshdodʼAshdôwdîy [the city of Ashdod, an Ashdodite] AmmonʻAmmôwnîy [the land of Ammon, an Ammonite] and MoabMôwʼâbîy [the land of Moab, a Moabite]
| Greek | English | Parsing |
|---|---|---|
| גַּ֣ם׀ | also | Adverb |
| בַּיָּמִ֣ים | in the days | Preposition, noun common masculine plural absolute |
| הָהֵ֗ם | those | Particle, pronoun |
| רָאִ֤יתִי | I saw | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הַיְּהוּדִים֙ | the Jews | Particle, noun gentilic masculine plural absolute |
| הֹשִׁ֗יבוּ | [who] they had married | Verb, Hiphil, perfect third person common plural |
| נָשִׁים֙ | women | Noun common, masculine plural absolute |
| אַשְׁדֳּדִיּ֔וֹת | Ashdodite | Noun gentilic, feminine plural absolute |
| עַמֳּנִיּ֖וֹת | Ammonite | Noun gentilic, feminine plural absolute |
| מוֹאֲבִיּֽוֹת׃ | Moabite | Noun gentilic, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab. |
| KJV | ¶ In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: |
| ASV | In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab: |
| YLT | Also, in those days, I have seen the Jews [who] have settled women of Ashdod, of Ammon, of Moab. |
| WEB | In those days I also saw the Jews who had married women of Ashdod, of Ammon, and of Moab; |
| BBE | And in those days I saw the Jews who were married to women of Ashdod and Ammon and Moab: |
Where they part company is נָשִׁים — see How Translations Differ.
The structure shows a main observation followed by a description of the subjects and their actions, clearly outlining Nehemiah's concern.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 — Nehemiah 13:23
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 — Nehemiah's Reformsgenerated
Nehemiah 13:23 describes a time when Nehemiah noticed that some Jews had married women from foreign nations, which was against the laws and customs of Israel. This issue was part of a broader concern for maintaining the purity of the Jewish community and their covenant with God. Nehemiah's leadership involved addressing these intermarriages to restore faithfulness among the people, similar to earlier reforms seen in Ezra 9:2-11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 10:30 | We will not give our daughters in marriage to the people of the land, and we will not take their daughters for our sons. |
| 2 | Ezra 9:2–11 | Indeed, the Israelites have taken some of their daughters as wives for themselves and their sons, so that the holy seed has been mixed with the people of the land. And the leaders and officials have taken the lead in this unfaithfulness!” |
| 3 | Ezra 10:10–44 | Then Ezra the priest stood up and said to them, “You have been unfaithful by marrying foreign women, adding to the guilt of Israel. |
| 4 | 2 Corinthians 6:14 | Do not be unequally yoked with unbelievers. For what partnership can righteousness have with wickedness? Or what fellowship does light have with darkness? |
| 5 | 1 Samuel 5:1 | After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֹשִׁ֗יבוּ, ho.Shi.vugenerated
The verb יָשַׁב (yashab) means 'to dwell' or 'to sit,' and in this context, it refers to the act of marrying or settling with someone. The Hiphil form indicates a causative action, suggesting that the Jews had caused these women to dwell with them as wives.
This verb emphasizes the commitment and establishment of a household, which carries significant implications for the community's identity and adherence to their covenant with 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 main verb is רָאִ֤יתִי, I saw, which governs the entire clause. The sentence structure reveals a straightforward observation by Nehemiah, with a noun phrase following that details the subject of his observation.
The phrase הַיְּהוּדִים֙ הֹשִׁ֗יבוּ נָשִׁים forms a compound subject with the action of marrying, indicating the focus on the Jews' actions and their implications.
Septuagint Backgroundgenerated
The Septuagint translates הֹשִׁ֗יבוּ as ἔγγαμοι, which means 'married' or 'taken as wives.' This choice reflects a similar concern for marital relations but emphasizes the state of being married rather than the action of marrying.
This translation choice may suggest a broader interpretation of the implications of these marriages within the community.
In plain words — the whole versegenerated
Nehemiah 13:23 tells us that during Nehemiah's time, he saw that some Jews had married women from Ashdod, Ammon, and Moab. This was a significant issue because it went against the laws of Israel, and Nehemiah was concerned about the effects of these marriages on the Jewish community.
Frequently Asked Questionsgenerated
Intermarriage was seen as a violation of the covenant with God, which called for the Israelites to remain separate from foreign nations to maintain their identity and faith.
Nehemiah rebuked those involved, emphasizing the importance of following God's laws and maintaining the purity of the Jewish community.
Ezra also addressed the issue of intermarriage, showing a continuity in the concern for the community's faithfulness to God and the covenant.
We learn the importance of being aware of influences that can compromise our values and the need for community leaders to address such issues.
Reflection Questionsgenerated
- What are some ways that I can ensure I remain faithful to my values in relationships?
- How can I support my community in maintaining its identity and values?
- What lessons can we draw from Nehemiah's leadership in addressing difficult issues?
- In what ways can I be proactive in discussing and resolving conflicts within my community?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 13:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn those days also I saw Jews that married wives of Ashdod, of Ammon, and of Moab.
Read John Gill on Nehemiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAshdod; a city of the Philistines, ,2, &c.
Read Matthew Poole on Nehemiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 13:23 In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab:Ver. 23. In those days saw I Jews] Outwardly, at least (as the apostle distinguishes, Romans 2:28), and that also was then a prerogative, Romans 3:1, and shall appear to be so again, when their long looked for conversion day is come, Romans 11:26. That had married wives of Ashdod] Outlandish wives, and of another religion; and with these they cohabited, as the Hebrew word here importeth.
Read John Trapp on Nehemiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges23–29. Nehemiah’s protest against mixed marriages, cf. Nehemiah 9:2, Nehemiah 10:28; Nehemiah 10:30; Ezra 9:1 ff; Ezra 10:1 ff.
Read Cambridge on Nehemiah 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFOREIGN , Nehemiah 13:23-31.“The sin of mixed marriages was one of the crying sins of the Jews at this time. The greatness of the sin arose from the fact that it tended to defeat one of the purposes of the Mosaic economy.
Read Daniel Denison Whedon on Nehemiah 13 →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
In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab.
In those days I also saw the Jews who had married women of Ashdod, of Ammon, and of Moab;
In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab.
Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab.
Tyndale line
¶ In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab:
In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab:
In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab:
In those days also I saw Jews that had married wives of Ashdod, of Ammon, and of Moab:
In those dayes also I saw Iewes that married wiues of Ashdod, of Ammon, and of Moab.
Strictly literal
In those days also I saw Jews that had married wives of Ashdod, of Ammon, [and] of Moab.
Also, in those days, I have seen the Jews [who] have settled women of Ashdod, of Ammon, of Moab.
Also, in those days, I have seen the Jews [who] have settled women of Ashdod, of Ammon, of Moab.
In those days also I saw certain Jews that had brought home wives of Ashdod, of 'Ammon, and of Moab:
In those days I also saw Jews that had married women of Ashdod, Ammon, and Moab.
From the Latin
In those days also I saw Jews that married wives, women of Azotus, and of Ammon, and of Moab.
Simplified
Around the same time I realized some Jews had married women from Ashdod, Moab, and Ammon.
And in those days I saw the Jews who were married to women of Ashdod and Ammon and Moab:
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 Septuagint largely agree in content, with 9 of the 11 words matched. The Septuagint's word order differs, but the core message remains consistent regarding the intermarriage of Jews with foreign women.
גַּ֣ם׀ בַּיָּמִ֣ים הָהֵ֗ם רָאִ֤יתִי אֶת־ הַיְּהוּדִים֙ הֹשִׁ֗יבוּ נָשִׁים֙ אַשְׁדֳּדִיּ֔וֹת עַמֳּנִיּ֖וֹת מוֹאֲבִיּֽוֹת׃
9 of the 11 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.
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 Nehemiah 13:23
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.
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Art | Pron — Particle · pronounHTd/Pp3mp
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
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 (
אַשְׁדּוֹדִי (ashdowdiy) refers to an inhabitant of Ashdod, a city in ancient Israel. It is derived from the root word for Ashdod itself, אַשְׁדּוֹד (ashdod). The term is used collectively to describe the people from this location.
אַשְׁדּוֹדִי adj.gent. Ashdodite
base
H796 אַשְׁדּוֹדִי
796 'Ashdowdiy ash-do-dee'
patrial from 795; an Ashdodite (often collectively) or
inhabitant of Asdod:--Ashdodites, of Ashdod.
see HEBREW for 0795
אַשְׁדּוֹדִי (ash.do.di) — Ashdod.
Ashdodite = "I will spoil"
an inhabitant of Ashdod
Another spelling of ash.dod (אַשְׁדּוֹד "Ashdod" H0795)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
Ammonite
The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and…
מוֹאָבִי (Mow'abiy) refers to a Moabite or Moabitess, indicating someone from Moab, a region east of the Dead Sea. The term is derived from the root word for Moab itself (מוֹאָב, H4124), and is used to describe both male and female descendants of Moab.
מוֹאָבִי, מוֹאֲבִיָּה adj.gent. Moabitish
base
H4125 מוֹאָבִי, מוֹאֲבִיָּה Moabitish
4125 Mow'abiy mo-aw-bee'
feminine Mownabiyah {mo-aw-bee-yaw'}; or Mowabiyth
{mo-aw-beeth'}; patronymical from 4124; a Moabite or
Moabitess, i.e. a descendant from Moab:--(woman) of Moab,
Moabite(-ish, -ss).
see HEBREW for 04124
מוֹאָבִי (mo.a.vi) — Moabite.
Someone from Moab, a Moabite = "from father: what father?"
1) a citizen of Moab
2) an inhabitant of the land of Moab
Another name of mo.av (מוֹאָב "Moab" H4124G)
Ngfpa — Noun gentilic · feminine plural absoluteHNgfpa
Moabite
The designation of a tribe descended from Moab, the son of Lot (Gen. 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites (Num. 21:26-30) out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon.
On their journey the Israelites did not pass through Moab, but through the “wilderness” to the east (Deut. 2:8;