Psalms 58:8 — Word Study
WLCכְּמ֣וֹ שַׁ֭בְּלוּל תֶּ֣מֶס יַהֲלֹ֑ךְ נֵ֥פֶל אֵ֝֗שֶׁת בַּל־ חָ֥זוּ שָֽׁמֶשׁ׃
BSALikekᵉmôw that dissolveshâlak▸ [melts, passes away]
| Greek | English | Parsing |
|---|---|---|
| כְּמ֣וֹ | like | Preposition |
| שַׁ֭בְּלוּל | a snail | Noun common, masculine singular construct |
| תֶּ֣מֶס | [which] melting away | Noun common, masculine singular absolute |
| יַהֲלֹ֑ךְ | it goes | Verb, Qal, imperfect third person masculine singular |
| נֵ֥פֶל | a miscarriage of | Noun common, masculine singular construct |
| אֵ֝֗שֶׁת | a woman | Noun common, feminine singular construct |
| בַּל־ | [which] not | Particle |
| חָ֥זוּ | they have seen | Verb, Qal, perfect third person common plural |
| שָֽׁמֶשׁ׃ | [the] sun | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a slug that dissolves in its slime, like a woman’s stillborn child, may they never see the sun. |
| KJV | As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun. |
| ASV | Let them be as a snail which melteth and passeth away, Like the untimely birth of a woman, that hath not seen the sun. |
| YLT | As a snail that melteth he goeth on, [As] an untimely birth of a woman, They have not seen the sun. |
| WEB | Let them be like a snail which melts and passes away, like the stillborn child, who has not seen the sun. |
| BBE | Let them be like an after-birth which is turned to water and comes to an end; like the fruit of a woman who gives birth before her time, let them not see the sun. |
Where they part company is נֵ֥פֶל — see How Translations Differ.
The verse is structured around a main simile, followed by a parallel comparison, culminating in a wish for the wicked's fate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַךְ
The sentence as the grammar sees it Open the tree ›
2 of 9 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Psalms 58:8
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 — A Psalm of Justicegenerated
Psalm 58:8 is part of a psalm that expresses a strong desire for justice against the wicked. The psalmist uses vivid imagery to convey the fate he wishes for those who do evil, comparing them to a slug that melts away and a stillborn child that never sees the light of day. This reflects the psalmist's deep frustration with injustice and the hope for divine retribution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:35–36 | I have seen a wicked, ruthless man flourishing like a well-rooted native tree, |
| 2 | Matthew 24:35 | Heaven and earth will pass away, but My words will never pass away. |
| 3 | James 1:10 | But the one who is rich should exult in his low position, because he will pass away like a flower of the field. |
| 4 | Job 3:16 | Or why was I not hidden like a stillborn child, like an infant who never sees daylight? |
| 5 | Ecclesiastes 6:3 | A man may father a hundred children and live for many years; yet no matter how long he lives, if he is unsatisfied with his prosperity and does not even receive a proper burial, I say that a stillborn child is better off than he. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שַׁ֭בְּלוּל, She.be.lulgenerated
The word שַׁ֭בְּלוּל (shabluwl) refers specifically to a snail, emphasizing the idea of something that is slimy and dissolving. It is derived from a root that indicates the state of being in one's own slime, which enhances the imagery of decay and disappearance.
In this verse, the comparison to a snail highlights the psalmist's desire for the wicked to vanish completely, reinforcing the theme of divine judgment. The use of this particular word paints a vivid picture of the fate that awaits those who oppose righteousness.
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 finite verb יַהֲלֹ֑ךְ (ya.ha.Lokh), meaning 'it goes' or 'melts away,' governs the entire verse, with several phrases describing the comparisons. The structure emphasizes the imagery of dissolution and loss.
The sentence begins with a simile using כְּמ֣וֹ (ke.Mo), establishing a comparison that sets the tone for the entire verse. The arrangement of the phrases creates a vivid picture of the psalmist's curse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שַׁ֭בְּלוּל is rendered as ὡς (hōs), which translates to 'as' or 'like.' This choice maintains the comparative nature of the original text but does not carry the specific imagery of a snail.
The Greek word choice reflects a broader interpretation of the Hebrew text, focusing on the simile rather than the specific characteristics of the snail.
In plain words — the whole versegenerated
Psalm 58:8 compares the fate of the wicked to a slug that dissolves and a stillborn child that never sees the sun. The psalmist wishes for them to vanish completely, highlighting a desire for justice.
Frequently Asked Questionsgenerated
The comparison emphasizes the idea of dissolution and disappearance, suggesting that the wicked will face a fate of complete loss.
The stillborn child symbolizes untimely death and the pain of loss, reinforcing the severity of the psalmist's curse against the wicked.
Not seeing the sun represents a life devoid of light and hope, indicating the ultimate fate of the wicked in the psalmist's view.
The verse conveys the psalmist's desire for divine justice, wishing for the wicked to face consequences for their actions.
Reflection Questionsgenerated
- What are some instances in my life where I have seen justice served?
- How can I respond to injustice in a way that aligns with my values?
- What does this verse teach me about the consequences of wrongdoing?
- In what ways can I seek to promote righteousness in my community?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm in their discussions on divine justice. Here is a quotation from Augustine of Hippo, who reflects on the implications of the verse.
"Like wax melted they shall be taken away" [Psalms 58:8]. For you were about to say, all men are not so made weak, like myself,Early Church Fathers on Psalms 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs a snail [which] melteth, let [everyone of them] pass away,.... As a snail when it comes out of its shell liquefies, drops its moisture, and with it makes a "path", from whence it has its name
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBreak their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. -Petition rounded on the foregoing description of the malignity of the foe; confident anticipation of the answer (Psalms 58:9-10).
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich melteth; Which thrusts forth, and seems to threaten with its horns, but is quickly dissolved; for when it goes out of its shell, it spends its vital moisture, until by degrees it waste away and perish. The untimely birth of a woman; which endeavouring violently and unseasonably to break forth from the womb, is choked in the attempt, and doth not live to see the light of the sun.
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:8 As a snail [which] melteth, let [every one of them] pass away: [like] the untimely birth of a woman, [that] they may not see the sun.Ver. 8. As a snail which melteth] The psalmist heapeth up many very fit similitudes agreeable to these men’ s avarice and ambition, which was to raise themselves and their posterity to great estates; but all should come to nothing suddenly.
Read John Trapp on Psalms 58 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) After the types of obstinate and fierce malignity, come four striking images of the fatuity of the wicked man’s projects, and his own imminent ruin. The first of these compares him to water, which, spilt on a sandy soil, sinks into it and melts away. (Comp. 2 Samuel 14:14.) Perhaps a phenomenon, often described by travellers, was in the poet’s mind, the disappearance of a stream which, after accompanying the track for some time, suddenly sinks into the sand. The words which run continually, even if the Hebrew can bear this meaning, only weaken the figure. The verb is in the reflexive conjugation, and has “to” or “for themselves” added, and seems to be exactly equivalent to our, they…
Read Charles John Ellicott on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. As a snail which melteth] The Chaldee reads the verse thus: "They shall melt away in their sins as water flows off; as the creeping snail that smears its track; as the untimely birth and the blind mole, which do not see the sun." The original word שבלול shablul, a snail, is either from שביל shebil, a path, because it leaves a shining path after it by emitting a portion of slime, and thus glaring the ground; and therefore might be emphatically called the pathmaker; or from ישב yashab to dwell, ב be, in, לול lul, a winding or spiral shell, which is well known to be its house, and which it always inhabits; for when it is not coiled up within this shell, it carries it with it…
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges8. Let them be like a snail which melts away and is gone: Like the untimely births of women, that have not seen the sun. Two more figures for the destruction of the wicked:—let them melt away; nay, vanish as though they had never existed. The word shablûl puzzled the ancient translators. The LXX render it ‘wax’ (doubtless to suit the verb ‘melt’), Jerome ‘worm’; but later Hebrew attests the meaning snail. But what is the point of comparison? Is it that the snail seems to melt away as it goes along, leaving a slimy track behind it, or perhaps was popularly supposed to do so? or is it not rather an allusion to the way in which snails dry up and perish in drought? There are to be found in all…
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleAs a snail which melteth, let every one of them pass away - Or rather, As the snail which melteth as it goes; that is, which leaves a slimy trail as it moves along, and thus melts away the more as it
Read Albert Barnes on Psalms 58 →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 slug that dissolves in its slime, like a woman’s stillborn child, may they never see the sun.
Let them be like a snail which melts and passes away, like the stillborn child, who has not seen the sun.
Like a slug that dissolves in its slime, like a woman’s stillborn child, may they never see the sun.
Let them be like a snail that melts away as it moves along! Let them be like stillborn babies that never see the sun!
Tyndale line
As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.
Let them be as a snail which melteth and passeth away, Like the untimely birth of a woman, that hath not seen the sun.
Let them be as a snail which melteth and passeth away: like the untimely birth of a woman, that hath not seen the sun.
As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.
Let them consume like a snayle that melteth, and like the vntimely fruite of a woman, that hath not seene the sunne.
Strictly literal
Let them be as a snail that melteth as it passeth away; [like] the untimely birth of a woman, let them not see the sun.
As a snail that melteth he goeth on, [As] an untimely birth of a woman, They have not seen the sun.
He goes on as a snail that melts, || [As] an untimely birth of a woman, || They have not seen the sun.
(58:9) As a snail which melteth, let him pass away; like the untimely birth of a woman which hath not seen the sun.
Let them be like a snail that melts and passes away, like the untimely-born child of a woman that never sees the sunlight.
From the Latin
Behold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us?
Simplified
May they be like the slime of snails that dissolves away, like a stillborn child that never saw the light of day.
Let them be like an after-birth which is turned to water and comes to an end; like the fruit of a woman who gives birth before her time, let them not see the sun.
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 agreement in the overall structure of the verse, though the Septuagint's wording differs in some respects. The Hebrew text emphasizes specific imagery that is less pronounced in the Greek translation.
כְּמ֣וֹ שַׁ֭בְּלוּל תֶּ֣מֶס יַהֲלֹ֑ךְ נֵ֥פֶל אֵ֝֗שֶׁת בַּל־ חָ֥זוּ שָֽׁמֶשׁ׃
6 of the 9 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 Psalms 58:8
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.
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
שַׁבְּלוּל n.m. snail; name due to slimy trail ψ 58:9
ref
H7642 שַׁבְּלוּל
7642 shabluwl shab-lool'
from the same as 7640; a snail (as if floating in its own
slime):--snail.
see HEBREW for 07640
שַׁבְּלוּל (shav.lul) — snail.
snail
HNcmsc — Noun common · masculine singular constructHNcmsc
snal
((1) chomeT, the Revised Version (British and American) "sand-lizard," Septuagint saura, "lizard" (Le 11:30);
(2) shabbelul, Septuagint keros, "wax" (Ps 58:8)):
(1) ChomeT is 7th in the list of unclean "creeping things" in Le 11:30, and occurs nowhere else. "Snail" is not warranted by Septuagint or Vulgate (Jerome's Latin Bible, 390-405 A.D.) the Revised Version (British and American) has "sand-lizard." It may be the skink or a species of Lacerta. See LIZARD.
(2) Shabbelul is translated "snail" in Ps 58:8: "Let them be as a snail which melteth and passeth away." Mandelkern gives limax, "slug."
Snail
(1.) Heb. homit, among the unclean creeping things (Lev. 11:30). This was probably the sand-lizard, of which there are many species in the wilderness of Judea and the Sinai peninsula.
(2.) Heb. shablul (Ps. 58:8), the snail or slug proper. Tristram explains the allusions of this passage by a reference to the heat and drought by which the moisture of the snail is evaporated. “We find,” he says, “in all parts of the Holy Land myriads of snail-shells in fissures still adhering by the calcareous exudation round their orifice to the surface of the rock, but the animal of which is utterly shrivelled and wasted, ’melted away.’”
The Hebrew word shablul occurs only in (Psalms 58:8) The rendering of the Authorized Version is probably correct. The term would denote either a limax or a helix , which are particularly noticeable for the slimy track they leave behind them, by which they seem to waste themselves away. To this, or to the fact that many of them are shrivelled up among the rocks in the long heat of the summer, the psalmist refers. The Hebrew word chomet occurs only as the name of some unclean animal in (Leviticus 11:30) Perhaps some kind of lizard may be intended.
תֶּ֫מֶס n.m. melting (away);—ψ 58:9
ref
H8557 תֶּ֫מֶס
8557 temec teh'-mes
from 4529; liquefaction, i.e. disappearance:--melt.
see HEBREW for 04529
תֶּ֫מֶס (te.mes) — melting.
dissolving, melting, melting (away)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Hithpael-Imperf-3mp — Verb · Qal · imperfect third person masculine singularHVqi3ms
נֵ֫פֶל (nephel) refers to something that has fallen, specifically an untimely birth or abortion. The word is derived from a root meaning 'to fall' and is consistently defined across lexicons as relating to miscarriage or abortion.
נֵ֫פֶל n.m. untimely birth, abortion
base
H5309 נֵ֫פֶל, נֶפֶל
5309 nephel neh'-fel
or nephel {nay'-fel}; from 5307; something fallen, i.e. an
abortion:--untimely birth.
see HEBREW for 05307
נֵ֫פֶל (ne.phel) — miscarriage.
untimely birth, abortion, miscarriage
HNcmsc — 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…
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)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HNcbsa — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning