Proverbs 11:22 — Word Study
WLCנֶ֣זֶם זָ֭הָב בְּאַ֣ף חֲזִ֑יר אִשָּׁ֥ה יָ֝פָ֗ה וְסָ֣רַת טָֽעַם׃
BSALike a goldzâhâb [valuable and precious] ringnezem [a nose-ring or earring] in a pig’schăzîyr [swine, unclean animal] snoutʼaph [nose, or face] [is] a beautifulyâpheh [fair, lovely] womanʼishshâh [a female person] who lacksçûwr [is without, or turns aside from] discretionṭaʻam [wise judgment, or taste]
| Greek | English | Parsing |
|---|---|---|
| נֶ֣זֶם | a ring of | Noun common, masculine singular construct |
| זָ֭הָב | gold | Noun common, masculine singular absolute |
| בְּאַ֣ף | in [the] nose of | Preposition, noun common masculine singular construct |
| חֲזִ֑יר | a pig | Noun common, masculine singular absolute |
| אִשָּׁ֥ה | a woman | Noun common, feminine singular absolute |
| יָ֝פָ֗ה | beautiful | Adj |
| וְסָ֣רַת | and [who] turns aside from | Conjunction, verb qal participle (active) feminine singular common |
| טָֽעַם׃ | discernment | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a gold ring in a pig’s snout is a beautiful woman who lacks discretion. |
| KJV | As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion. |
| ASV | As a ring of gold in a swine’s snout, So is a fair woman that is without discretion. |
| YLT | A ring of gold in the nose of a sow — A fair woman and stubborn of behaviour. |
| WEB | Like a gold ring in a pig’s snout, is a beautiful woman who lacks discretion. |
| BBE | Like a ring of gold in the nose of a pig, is a beautiful woman who has no sense. |
Where they part company is יָפָה — see How Translations Differ.
The structure of the sentence emphasizes the comparison, with the main clause leading into a description of the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Proverbs 11:22
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 — Wisdom Literature in Proverbsgenerated
Proverbs 11:22 presents a vivid metaphor illustrating the futility of beauty without wisdom. This verse is situated within a collection of sayings that contrast the outcomes of the righteous and the wicked, emphasizing the importance of discretion and wise judgment. The surrounding verses, such as Proverbs 11:21 and Proverbs 11:23, further develop this theme by highlighting the consequences of one's actions and desires.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 31:30 | Charm is deceptive and beauty is fleeting, but a woman who fears the LORD is to be praised. |
| 2 | Ezekiel 16:15–22 | But because of your fame, you trusted in your beauty and played the harlot. You lavished your favors on everyone who passed by, and your beauty was theirs for the asking. |
| 3 | Nahum 3:4–6 | |
| 4 | 1 Peter 3:3–4 | Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, |
| 5 | 2 Peter 2:22 | Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נֶ֣זֶם, Ne.zemgenerated
The Hebrew word נֶ֫זֶם (nezem) refers specifically to a ring, often a nose-ring or earring, which was a common piece of jewelry in biblical times. This word emphasizes the idea of adornment, suggesting value and beauty, but in this context, it highlights the absurdity of such beauty when paired with a pig, an unclean animal.
The construction of the phrase indicates that the ring is a valuable item, yet its placement in a pig's snout renders it worthless. This juxtaposition serves to illustrate the proverb's message about the importance of discretion, suggesting that beauty without wisdom is as misplaced as a gold ring in a pig's face.
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. The BSB uses beautiful for יָפָה, while other translations such as the KJV and ASV choose fair.
Where translations differ, they do so primarily in the rendering of יָפָה: beautiful (BSB, BBE, WEB) versus fair (KJV, ASV, YLT).
Sentence Structuregenerated
The main clause of this verse is structured around a simile, with the finite verb being implied rather than stated explicitly. The comparison is made between a gold ring and a beautiful woman, with additional phrases providing context about the ring's placement in a pig's snout.
The Hebrew word order places emphasis on the ring and the pig, establishing a stark contrast that highlights the proverb's moral lesson about beauty lacking discretion.
Septuagint Backgroundgenerated
The Septuagint translates נֶ֣זֶם as ἐνώτιον, which refers to an earring. This choice reflects a narrowing of the term's meaning, focusing specifically on a type of adornment rather than the broader concept of a ring.
The use of ὑός for חֲזִיר indicates a direct translation of 'pig,' maintaining the metaphor's integrity while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Proverbs 11:22 compares a beautiful woman who lacks discretion to a gold ring in a pig's snout. This suggests that beauty without wisdom is worthless, much like a valuable ring that is misplaced in an unclean animal.
Frequently Asked Questionsgenerated
The proverb suggests that beauty without discretion is meaningless, just as a gold ring in a pig's snout is out of place and worthless.
A pig is considered an unclean animal in the Bible, symbolizing something that is undesirable or worthless, which heightens the contrast with the value of a gold ring.
Discretion refers to wise judgment or taste, implying that a beautiful woman should also possess wisdom and good sense.
This proverb fits within a broader discussion about the outcomes of the righteous versus the wicked, emphasizing the importance of character and wisdom over mere appearance.
Reflection Questionsgenerated
- In what ways can I cultivate discretion in my own life?
- How do I perceive beauty, and do I value it alongside wisdom?
- What examples can I find in my life where appearance has overshadowed character?
- How does this proverb challenge societal views on beauty and worth?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this proverb to discuss the nature of virtue and the importance of wisdom, using it to illustrate moral lessons.
Reason also forbids us to do violence to nature by piercing the lobes of the ear. Why not pierce the nostrils also? The Scriptures would then be accomplished indeed: “As a ring in the nose of the swine,Early Church Fathers on Proverbs 11 →
Let eagerness for virginity be put down as the foundation for the life of virtue, but let there be built upon this foundation all the products of virtue.Early Church Fathers on Proverbs 11 →
As for those who seem to have some semblance of knowledge and those who do not abandon the sins of the flesh even when they apply themselves diligently to the reading and memorizing of Scripture,Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As] a jewel of gold in a swine's snout,.... The allusion seems to be to the ringing of swine, to prevent their rooting up the earth; which is usually done by putting an iron ring into their snout;
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs a jewel of gold in a swine’ s snout; which would not adorn the swine, but only be disparaged itself. It was the custom of some of the Jews to wear jewels upon their noses, and some of their neighbours wore them in their noses. Which is without discretion; which disgraceth the beauty of her body by a foolish and filthy soul.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:22 [As] a jewel of gold in a swine’ s snout, [so is] a fair woman which is without discretion. Ver. 22. As a jewel of gold in a swine’ s snout.] It is a small praise, saith one, to have a good face and an evil nature. No one means, saith another, hath so enriched hell as beautiful faces. Aureliae Orestillae praeter formam nihil unquam bonus laudavit, saith Sallust. In Aurelia Orestilla there was nothing praiseworthy but her beauty. Are thou fair? saith an author; be not like an Egyptian temple, or a painted sepulchre. Art thou foul? let thy soul be like a rich pearl in a rude shell. “ Si mihi difficilis formam natura negavit: Ingenio formae damna rependo meae. ” So is a fair…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) As a jewel of gold in a swine’s snout.—Rather, a nose-ring run through the right nostril and hanging down over the mouth; a female ornament used from the earliest times (Genesis 24:47; Isaiah 3:21; Ezekiel 16:12), and still worn in the East.
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. A jewel of gold in a swine's snout] That is, beauty in a woman destitute of good breeding and modest carriage, is as becoming as a gold ring on the snout of a swine. Coverdale translates thus: "A fayre woman without discrete maners, is like a ringe of golde in a swyne's snoute." In Asiatic countries the nose jewel is very common: to this the text alludes.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges22. jewel] Rather, ring (R.V. marg.). The reference to the nosering, which Eastern women wore as an ornament, gives point to the proverb. See Genesis 24:47; Ezekiel 16:12, in both which places R.V. renders the same Heb. word, “a ring upon the nose.” discretion] Lit. taste, which would seem to indicate the innate and instinctive character of womanly purity. We have a good example of it, in the form of tact or perception, in the case of Abigail, the wife of Nabal the Carmelite, to whom David says, using the same Hebrew word, “blessed be thy advice (wisdom, R.V. text, discretion, marg.), and blessed be thou, which hast kept me this day from bloodguiltiness,” 1 Samuel 25:33. Comp. αἴσθησις…
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThe most direct proverb, in the sense of “similitude,” which has as yet met us. Jewel of gold - Better, ring; i. e., the nose-ring Genesis 24:22, Genesis 24:47; Isaiah 3:21.
Read Albert Barnes on Proverbs 11 →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
Like a gold ring in a pig’s snout is a beautiful woman who lacks discretion.
Like a gold ring in a pig’s snout, is a beautiful woman who lacks discretion.
Like a gold ring in a pig’s snout is a beautiful woman who lacks discretion.
Like a gold ring in a pig’s snout is a beautiful woman who rejects discretion.
Tyndale line
As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.
As a ring of gold in a swine’s snout, So is a fair woman that is without discretion.
As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.
As a jewel of gold in a swine's snout, so is a fair woman who is without discretion.
As a iewell of golde in a swines snoute: so is a faire woman, which lacketh discretion.
Strictly literal
A fair woman who is without discretion, is [as] a gold ring in a swine's snout.
A ring of gold in the nose of a sow — A fair woman and stubborn of behaviour.
A ring of gold in the nose of a sow—A beautiful woman and stubborn of behavior.
As a golden ring in a swine's snout, so is a handsome woman that hath thrown off discretion.
Like a gold ring in a pig's nose is a beautiful woman without discretion.
From the Latin
A golden ring in a swine’s snout, a woman fair and foolish.
Simplified
A beautiful woman who lacks good judgment is like a gold ring in a pig's snout.
Like a ring of gold in the nose of a pig, is a beautiful woman who has no sense.
Word by word, the decisions they made
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 show some agreement in the key terms, though the Septuagint's translation reflects a different word order and specific choices that may affect interpretation.
נֶ֣זֶם זָ֭הָב בְּאַ֣ף חֲזִ֑יר אִשָּׁ֥ה יָ֝פָ֗ה וְסָ֣רַת טָֽעַם׃
3 of the 8 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 Proverbs 11:22
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.
נֶ֫זֶם (nexem) refers to a type of ring, specifically a nose-ring or earring, often noted to be made of gold. The word is derived from an uncertain root and is used in contexts relating to jewelry, both for men and women.
נֶ֫זֶם n.m. ring, always of gold when material mentioned
base
H5141 נֶ֫זֶם ring, always of gold when material mentioned
5141 nexem neh'-zem
from an unused root of uncertain meaning; a
nose-ring:--earring, jewel.
נֶ֫זֶם (ne.zem) — ring.
1) ring, nose ring, earring
1a) nose ring (woman's ornament)
1b) earring (ornament of men or women)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חֲזִיר (chaziyr) refers to swine or boar, often noted as forbidden food in Hebrew texts. It is derived from an unused root that likely means to enclose, suggesting a connection to animals that are penned. The entries consistently emphasize its meaning related to hogs and wild boars.
חֲזִיר n.m. swine, boar
base
H2386 חֲזִיר swine, boar
2386 chaziyr khaz-eer'
from an unused root probably meaning to enclose; a hog
(perhaps as penned):--boar, swine.
חֲזִיר (cha.zir) — swine.
1) hog, swine, boar
1a) swine (as forbidden food)
1b) wild boar
N-ms — Noun common · masculine singular absoluteHNcmsa
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-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAafsa
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal — Conjunction · verb qal participle (active) feminine singular commonHC/Vqrfsc
טַ֫עַם (ta`am) primarily means 'taste' but also extends to concepts like 'judgment' and 'understanding.' It is derived from a root meaning perception and can imply intelligence or discretion. The term can refer to decisions or decrees, highlighting its figurative use in contexts of behavior and reasoning.
טַ֫עַם n.m. taste, judgment
base
H2940 טַ֫עַם taste, judgment
2940 ta`am tah'-am
from 2938; properly, a taste, i.e. (figuratively) perception;
by implication, intelligence; transitively, a mandate:--
advice, behaviour, decree, discretion, judgment, reason,
taste, understanding.
see HEBREW for 02938
טַ֫עַם (ta.am) — taste.
1) taste, judgment
1a) taste
1b) judgment (fig.)
1c) decision, decree
N-ms — Noun common · masculine singular absoluteHNcmsa