Proverbs 30:23 — Word Study
WLCתַּ֣חַת שְׂ֭נוּאָה כִּ֣י תִבָּעֵ֑ל וְ֝שִׁפְחָ֗ה כִּֽי־ תִירַ֥שׁ גְּבִרְתָּֽהּ׃ פ
BSAan unloved womansânêʼ [odious, hated] whokîy marriesbâʻal▸ [gets married, becomes a wife] and a maidservantshiphchâh [female slave, servant-girl] whokîy supplantsyârash▸ [takes the place of, succeeds] her mistressgᵉbereth [lady, female master, one in authority]
| Greek | English | Parsing |
|---|---|---|
| תַּ֣חַת | under | Noun common, masculine singular construct |
| שְׂ֭נוּאָה | a hated [woman] | Verb, Qal, participle (passive) feminine singular |
| כִּ֣י | for | Particle |
| תִבָּעֵ֑ל | she will be married | Verb, Niphal, imperfect third person feminine singular |
| וְ֝שִׁפְחָ֗ה | and a female servant | Conjunction, noun common feminine singular absolute |
| כִּֽי־ | for | Particle |
| תִירַ֥שׁ | she will dispossess | Verb, Qal, imperfect third person feminine singular |
| גְּבִרְתָּֽהּ׃ פ | mistress her | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | an unloved woman who marries, and a maidservant who supplants her mistress. |
| KJV | For an odious woman when she is married; and an handmaid that is heir to her mistress. |
| ASV | For an odious woman when she is married; And a handmaid that is heir to her mistress. |
| YLT | For a hated one when she ruleth, And a maid-servant when she succeedeth her mistress. |
| WEB | for an unloved woman when she is married, and a servant who is heir to her mistress. |
| BBE | A hated woman when she is married; and a servant-girl who takes the place of her master's wife. |
The translations agree on the meanings of the key terms in this verse.
The structure features two main clauses connected by a conjunction, emphasizing the contrast between the two subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 30:23
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 — Observations on Societygenerated
Proverbs 30:23 presents a striking observation about societal roles, contrasting an unloved woman who marries with a maidservant who usurps her mistress's position. This verse is part of a larger collection of observations that explore the unexpected dynamics within human relationships and social status, reminding readers of the complexities of life and the roles individuals play.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:13 | A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping. |
| 2 | Proverbs 21:9–19 | Better to live on a corner of the roof than to share a house with a quarrelsome wife. |
| 3 | Proverbs 27:15 | A constant dripping on a rainy day and a contentious woman are alike— |
| 4 | Proverbs 29:21 | A servant pampered from his youth will bring grief in the end. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׂ֭נוּאָה, Se.nu.'ahgenerated
The word שְׂ֭נוּאָה (se.nu.'ah) is a feminine participle derived from the root שָׂנֵא (sane'), meaning 'to hate.' It conveys the idea of being hated or odious, often reflecting a deep-seated animosity.
In this verse, it characterizes a woman who is unloved, emphasizing her social standing and the emotional weight of her situation. The passive form suggests that this hatred is imposed upon her by others, highlighting her vulnerability.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates the concept of an unloved woman directly, maintaining the emotional weight of שְׂ֭נוּאָה as 'hated.' Other translations, such as the KJV and ASV, align closely with this rendering.
Sentence Structuregenerated
The verse consists of two main clauses, each describing a different subject: the unloved woman and the maidservant. The finite verbs are תִבָּעֵ֑ל (she will be married) and תִירַ֥שׁ (she will dispossess), which govern the actions of the subjects.
The structure emphasizes the contrasting fates of the two subjects, with the first clause introducing the unloved woman and the second clause presenting the maidservant's action of supplanting her mistress.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שְׂ֭נוּאָה is rendered as γυνὴ (gynē), which means 'woman.' This translation captures the essence of the Hebrew term but does not convey the emotional weight of being 'hated.'
The choice of γυνὴ suggests a focus on the identity of the woman rather than her social status or emotional state, indicating a broader interpretation in the Greek context.
In plain words — the whole versegenerated
Proverbs 30:23 highlights two contrasting situations: an unloved woman who marries and a maidservant who takes the place of her mistress. This verse reflects on the complexities of social roles and relationships, illustrating how individuals may find themselves in unexpected positions.
Frequently Asked Questionsgenerated
It suggests a woman who is rejected or despised, highlighting her low social status and the emotional pain associated with her situation.
It indicates that the maidservant is taking over the role or position of authority from her mistress, which is a reversal of expected social roles.
It illustrates the unexpected dynamics of social status, showing that those who are typically marginalized can find themselves in positions of power.
The verse encourages reflection on the nature of relationships and the fluidity of social status, reminding us that circumstances can change unexpectedly.
Reflection Questionsgenerated
- How do societal roles influence our perceptions of individuals in different positions?
- In what ways can we challenge the norms that dictate social status?
- What can this verse teach us about empathy towards those who are marginalized?
- How might we support those who feel unloved or rejected in our communities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor an odious [woman], when she is married,.... Odious for her person, her ugliness, and the deformity of her body; or rather for the ill qualities of her mind, which, while single, she endeavours to
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor an odious woman when she is married; and an handmaid that is heir to her mistress.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOdious; proud, and perverse, and full of hateful and offensive qualities. When she is married; for then she displayeth and exerciseth all those ill humours, which before for her own ends she concealed; then she is puffed up, and imperious, and becomes intolerable to her own family, and to her relations and neighbours. That is heir to her mistress; that possesseth her estate, either by the gift of her mistress, into whose favour she had insinuated herself by her cunning and officious carriage; or rather by the marriage of her master, which great and sudden change transports her beside herself, and makes her insufferably proud, and scornful, and injurious to all that converse with her.
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:23 For an odious [woman] when she is married; and an handmaid that is heir to her mistress.Ver. 23. For an odious woman when she is married.] Such a one was Peninnah, who vexed good Hannah, "to make her to thunder," as the original hath it. Such was Jezebel, Herodias, Messalina, wife to the Emperor Claudias, who was her agent to effect her sinful purposes, and her patient to sustain her lewd conditions. She compelled also other Roman ladies to be as lewd as herself, and those that would not she hated, and banished them from the court. And an handmaid that is heir to her mistress.] That succeeds her in the marriage bed; her good and her blood will rise together, as we see in…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) For an odious woman when she is married.—She pays off, with interest, the slights which she had formerly to endure from her married friends. An handmaid that is heir to her mistress, and who is nervously anxious to preserve her newly-acquired dignity.
Read Charles John Ellicott on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges23. odious] Lit. hated, as in Deuteronomy 21:15; Isaiah 60:15. Her disposition is such as always to secure for her aversion and dislike. when she is married] and so has both power and opportunity, which she lacked before, to display her true character, and cause misery. See Proverbs 21:9; Proverbs 21:19, Proverbs 27:15.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleOdious woman - One in whom there is nothing loveable. Marriage, which to most women is the state in which they find scope for their highest qualities, becomes to her only a sphere in which to make herself and others miserable.
Read Albert Barnes on Proverbs 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21-23. Three… four — Hence follows another enigma, the four intolerable things. The earth is disquieted — The land is disturbed, thrown into commotion. A servant when he reigneth — When he becomes a ruler.
Read Daniel Denison Whedon on Proverbs 30 →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
an unloved woman who marries, and a maidservant who supplants her mistress.
for an unloved woman when she is married, and a servant who is heir to her mistress.
an unloved woman who marries, and a maidservant who supplants her mistress.
under an unloved woman who is married, and under a female servant who dispossesses her mistress.
Tyndale line
For an odious woman when she is married; and an handmaid that is heir to her mistress.
For an odious woman when she is married; And a handmaid that is heir to her mistress.
For an odious woman when she is married; and an handmaid that is heir to her mistress.
For an odious woman when she is married; and a handmaid that is heir to her mistress.
For the hatefull woman, when she is married, and for a handmaid that is heire to her mistres.
Strictly literal
under an odious [woman] when she is married, and a handmaid when she is heir to her mistress.
For a hated one when she ruleth, And a maid-servant when she succeedeth her mistress.
For a hated one when she rules, || And a maidservant when she succeeds her mistress.
Under an odious woman when she is married, and a bond-woman when she dispossesseth her mistress.
a hated woman when she marries; and a maid when she takes the place of her mistress.
From the Latin
By an odious woman when she is married: and by a bondwoman when she is heir to her mistress.
Simplified
an unbearable woman getting married, and a maidservant taking her mistress's place.
A hated woman when she is married; and a servant-girl who takes the place of her master's wife.
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 of Proverbs 30:23 states, 'an unloved woman who marries, and a maidservant who supplants her mistress.' The Septuagint, while it has a different word order and structure, matches 6 of the 8 words from the Masoretic Text, indicating a significant agreement in content. However, the exact wording and phrasing may differ between the two texts, reflecting the translation choices made in the Septuagint.
תַּ֣חַת שְׂ֭נוּאָה כִּ֣י תִבָּעֵ֑ל וְ֝שִׁפְחָ֗ה כִּֽי־ תִירַ֥שׁ גְּבִרְתָּֽהּ׃ פ
6 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 30:23
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.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
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…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בָּעַל (ba`al) is a Hebrew root meaning to marry or to rule over. It encompasses the ideas of having dominion, being a husband, and being married, with variations in usage across different forms, such as the Niphal, which indicates the state of being married. The entries highlight its dual focus on marital relationships and authority.
בָּעַל vb. marry, rule over
Qal
marry
rule over
Niph. be married
base
H1166 בָּעַל marry, rule over
1166 ba`al baw-al'
a primitive root; to be master; hence, (as denominative from
1167) to marry:--have dominion (over), be husband,
marry(-ried, X wife).
see HEBREW for 01167
בָּעַל (ba.al) — Married.
This name means to be married
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
בָּעַל (ba.al) — rule: to rule.
1) to rule over, possess, own
1a) (Qal)
1a1) to be lord over
1a2) to rule over
1b) (Niphal) to be ruled
§ 1) to marry, rule over, possess, own
1a) (Qal)
1a1) to marry, be lord (husband) over
1a2) to rule over
1b) (Niphal) to be married
בָּעַל (ba.al) — rule: to marry.
1) to marry, possess, own, rule over
1a) (Qal)
1a1) to marry, be lord (husband) over
1b) (Niphal) to be married
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
שִׁפְחָה (shiphchah) refers to a maid or maid-servant, often indicating a female slave within a household. It derives from a root meaning to spread out, suggesting a role in family or domestic settings. The term can also imply humility in certain contexts, but the primary focus remains on servitude.
שִׁפְחָה n.f. maid, maid-servant
base
H8198 שִׁפְחָה maid, maid-servant
8198 shiphchah shif-khaw'
feminine from an unused root meaning to spread out (as a
family; see 4940); a female slave (as a member of the
household):--(bond-, hand-)maid(-en, -servant), wench,
bondwoman, womanservant.
see HEBREW for 04940
שִׁפְחָה (shiph.chah) — maidservant.
1) maid, maid-servant, slavegirl
1a) maid, maid-servant (as belonging to a mistress)
1b) of address, speaker, humility (fig)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
גְּבֶ֫רֶת (gbereth) refers to a lady or queen and can also mean a mistress of servants. It is a feminine form derived from another Hebrew word, גֶּבֶר (geber), which relates to strength or manhood. The entries consistently emphasize its meanings related to female authority and status.
גְּבֶ֫רֶת n.f.
lady, queen
mistress of servants
base
H1404 גְּבֶ֫רֶת . lady, queen
. mistress of servants
1404 gbereth gheb-eh'-reth
feminine of 1376; mistress:--lady, mistress.
see HEBREW for 01376
גְּבֶ֫רֶת (ge.ve.ret) — lady.
1) lady, queen
2) mistress (of servants)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs