Ruth 1:5 — Word Study
WLCוַיָּמ֥וּתוּ גַם־ שְׁנֵיהֶ֖ם מַחְל֣וֹן וְכִלְי֑וֹן וַתִּשָּׁאֵר֙ הָֽאִשָּׁ֔ה מִשְּׁנֵ֥י יְלָדֶ֖יהָ וּמֵאִישָֽׁהּ׃
BSAbothshᵉnayim MahlonMachlôwn [the sick one] and ChilionKilyôwn [also dying] alsogam diedmûwth▸ [passed away, came to their end] and Naomiʼishshâh was leftshâʼar▸ [remained, bereaved] without her twoshᵉnayim [pair of] sonsyeled and without her husbandʼîysh [man, spouse]
| Greek | English | Parsing |
|---|---|---|
| וַיָּמ֥וּתוּ | and they died | Verb, Qal, sequential imperfect third person masculine plural |
| גַם־ | also | Adverb |
| שְׁנֵיהֶ֖ם | both of them | Noun common both dual construct, suffix |
| מַחְל֣וֹן | Mahlon | Noun proper masculine |
| וְכִלְי֑וֹן | and Kilion | Conjunction, noun proper masculine |
| וַתִּשָּׁאֵר֙ | and she was left | Verb, Niphal, sequential imperfect third person feminine singular |
| הָֽאִשָּׁ֔ה | the woman | Particle, noun common feminine singular absolute |
| מִשְּׁנֵ֥י | from both | Preposition, noun common both dual construct |
| יְלָדֶ֖יהָ | children her | Noun common masculine plural construct, suffix |
| וּמֵאִישָֽׁהּ׃ | and from husband her | Conjunction, preposition, noun common masculine singular construct |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband. |
| KJV | And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband. |
| ASV | And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband. |
| YLT | And they die also, both of them — Mahlon and Chilion — and the woman is left of her two children and of her husband. |
| WEB | Mahlon and Chilion both died, and the woman was bereaved of her two children and of her husband. |
| BBE | And Mahlon and Chilion came to their end; and the woman was without her two sons and her husband. |
Where they part company is in the interpretation of the circumstances surrounding the deaths, but they all agree on the essential wording.
The sentence consists of a main clause followed by a conjunction and a prepositional phrase, clearly indicating the sequence of events and their consequences.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbמוּת
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 — Ruth 1:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Tragedy of Naomigenerated
Ruth 1:5 describes the heart-wrenching moment when both of Naomi's sons, Mahlon and Chilion, die in Moab, leaving her bereaved and alone. This loss sets the stage for Naomi's return to Bethlehem, highlighting themes of loss, loyalty, and redemption that permeate the Book of Ruth. The events unfold against the backdrop of a time of famine and personal tragedy, as Naomi grapples with her circumstances and the future of her family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
| 2 | Psalm 89:30–32 | If his sons forsake My law and do not walk in My judgments, |
| 3 | Jeremiah 2:19 | Your own evil will discipline you; your own apostasies will reprimand you. Consider and realize how evil and bitter it is for you to forsake the LORD your God and to have no fear of Me,” declares the Lord GOD of Hosts. |
| 4 | Isaiah 49:21 | Then you will say in your heart, ‘Who has begotten these for me? I was bereaved and barren; I was exiled and rejected. So who has reared them? Look, I was left all alone, so where did they come from?’” |
| 5 | Matthew 22:25–27 | Now there were seven brothers among us. The first one married and died without having children. So he left his wife to his brother. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מוּת, vai.ya.Mu.tugenerated
The verb מוּת (mūth) means 'to die' and encompasses a range of meanings from natural death to execution. In this context, it indicates the literal death of Mahlon and Chilion, emphasizing the finality of their passing.
The parsing indicates that it is a sequential imperfect verb in the third person masculine plural, showing that the action of dying is completed and affects multiple subjects. This highlights the devastating impact of their deaths on Naomi.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the word died for the Hebrew מוּת.
Sentence Structuregenerated
The main verb יָּמ֥וּתוּ (they died) governs the clause, indicating the central action of the sentence. The structure presents a sequence of events, with Naomi's state following the deaths of her sons.
The sentence is structured to emphasize the deaths first, followed by the consequence of Naomi being left without her family, reflecting the weight of her loss.
Septuagint Backgroundgenerated
The Septuagint translates מוּת as ἀπέθανον (apethanon), which means 'they died.' This choice aligns closely with the Hebrew meaning, indicating a direct translation of the event.
This rendering maintains the focus on the finality of death, consistent with the original Hebrew text.
In plain words — the whole versegenerated
Ruth 1:5 tells us that both of Naomi's sons, Mahlon and Chilion, died, leaving her without her two sons and her husband. This moment marks a significant turning point in Naomi's life, as she faces the loss of her family.
Frequently Asked Questionsgenerated
It signifies a tragic loss for Naomi, as she is left without her immediate family in a foreign land, setting the stage for her return to Bethlehem.
Naomi's loss highlights themes of grief and resilience, which are central to the narrative of Ruth as it unfolds.
This verse establishes the context of loss and sets the stage for the themes of loyalty and redemption that follow in the narrative.
Naomi's bereavement leads to her eventual return to Bethlehem and the introduction of Ruth, who becomes a key figure in Naomi's life and lineage.
Reflection Questionsgenerated
- How do you respond to loss in your life, and what can you learn from Naomi's experience?
- In what ways can you support others who are grieving or facing difficult circumstances?
- What does this passage teach about the importance of family and community during times of hardship?
- How can you find hope in the midst of loss, as seen in Naomi's journey?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ruth 1:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Mahlon and Chilion died also both of them,.... As well as their father, in the land of Moab, after they had lived with their wives in it about ten years; the Targum is, "because they transgressed
Read John Gill on Ruth 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elimelech Naomi's husband died; and she was left, and her two sons. No JFB commentary on these verses.
Read Robert Jamieson on Ruth 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 1:5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.Ver. 5. And Mahlon and Chilion died also both of them.] For a further trial and exercise of Naomi’ s faith and patience. And the woman was left of her two sons and her husband.] Catenata piorum crux. Crosses seldom come single. This excellent woman was left desolate and disconsolate, only she "comforted herself in the Lord her God," as David in like distress did.
Read John Trapp on Ruth 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And they died.—Clearly as quite young men. It is not for us to say how far those are right who see in the death of Elimelech and his sons God’s punishment for the disregard of His law. Thus Naomi is left alone, as one on whom comes suddenly the loss of children and widowhood.
Read Charles John Ellicott on Ruth 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. And Mahlon and Chilion died] The Targum adds, And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off. It is very likely that there is more here than conjecture.
Read AdamClarke on Ruth 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. The woman was left of her two sons and her husband — That is, she alone remained of the family that came from Beth-lehem.
Read Daniel Denison Whedon on Ruth 1 →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
both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband.
Mahlon and Chilion both died, and the woman was bereaved of her two children and of her husband.
both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband.
Then Naomi’s two sons, Mahlon and Kilion, also died. So the woman was left all alone – bereaved of her two children as well as her husband!
Tyndale line
And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
And Mahlon and Chilion died also both of them; and the woman was left by her two sons and her husband.
And Mahlon and Chilion dyed also both twaine: so the woman was left destitute of her two sonnes, and of her husband.
Strictly literal
And Mahlon and Chilion died also, both of them; and the woman was left of her two children and of her husband.
And they die also, both of them — Mahlon and Chilion — and the woman is left of her two children and of her husband.
And they die also, both of them—Mahlon and Chilion—and the woman is left of her two children and of her husband.
And then died also both of these, Machlon and Kilyon, and the woman was left [deprived] of her two children and her husband.
Then both Mahlon and Kilion died, leaving Naomi without her husband and without her two children.
From the Latin
And they both died, to wit, Mahalon and Chelion: and the woman was left alone, having lost both her sons and her husband.
Simplified
both Mahlon and Chilion died. Naomi was left alone, without her two sons or her husband.
And Mahlon and Chilion came to their end; and the woman was without her two sons and her husband.
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 agree in their wording, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text, confirming the overall consistency of this verse across witnesses.
וַיָּמ֥וּתוּ גַם־ שְׁנֵיהֶ֖ם מַחְל֣וֹן וְכִלְי֑וֹן וַתִּשָּׁאֵר֙ הָֽאִשָּׁ֔ה מִשְּׁנֵ֥י יְלָדֶ֖יהָ וּמֵאִישָֽׁהּ׃
10 of the 10 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.
וימתו גם שני׳הם [מחלון] [וכליון] [ותשאר] [האשה] משני ילדי׳ה ומאיש׳ה
5 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[וימותו] [גם] [שני׳הם] מחלון [וכליון] [ותשאר] [האשה] [משני] [ילדי׳ה] [ומאיש׳ה]
1 word on the leather — 9 supplied entire by an editor.
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 Ruth 1:5
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — Noun common both dual construct · suffixHNcbdc/Sp3mp
מַחְלוֹן (Machlown) refers to a man from the time before Israel's monarchy, specifically the son of Elimelech and Naomi, and the first husband of Ruth. The name is associated with the meaning 'sick' and is mentioned in the context of the Book of Ruth.
מַחְלוֹן n.pr.m. son of Elimelech and Naomi, first husband of Ruth
base
H4248 מַחְלוֹן son of Elimelech and Naomi, first husband of Ruth
4248 Machlown makh-lone'
from 2470; sick; Machlon, an Israelite:--Mahlon.
see HEBREW for 02470
מַחְלוֹן (mach.lon) — Mahlon.
A man living before Israel's Monarchy, first mentioned at Rut.1.2;
son of: Elimelech (H0458) and Naomi (H5281);
brother of: Chilion (H3630); married to Ruth (H7327)
§ Mahlon = "sick"
son of Elimelech by Naomi and first husband of Ruth
N-proper — Noun proper masculineHNpm
ma'-lon (machlon, "invalid"): Ruth's first husband (Ru 12,5; 4:9,10). In the latter passage is further evidence of the unwillingness to allow a family connection or inheritance to drop (see MAHLAH; MAHLI). Note that David's descent and that of his "Greater Son" come through Ru and Boaz (Ru 4:22).
Mahlon
Sickly, the elder of Elimelech the Bethlehemite’s two sons by Naomi. He married Ruth and died childless (Ruth 1:2, 5; 4:9, 10), in the land of Moab.
(sick) the first husband of Ruth; son of Eiimelech and Naomi. (Ruth 1:2,5; 4:9,10) comp. 1Sam 17:12
A son of Elimelech and Naomi, and the first husband of Ruth the Moabites, Ru 1:1-22.
כִּלְיוֹן (Kilyown) refers to Chilion, one of Naomi's sons in the Old Testament. He is described as an Ephraimite and the brother of Mahlon, married to Orpah. The name is associated with the meaning "pining." Chilion is first mentioned in the Book of Ruth.
כִּלְיוֹן n.pr.m. one of Naomi’s sons
base
H3630 כִּלְיוֹן one of Naomi’s sons
3630 Kilyown kil-yone'
a form of 3631; Kiljon, an Israelite:--Chilion.
see HEBREW for 03631
כִּלְיוֹן (kil.yon) — Chilion.
A man living before Israel's Monarchy, first mentioned at Rut.1.2;
son of: Elimelech (H0458) and Naomi (H5281);
brother of: Mahlon (H4248); married to Orpah (H6204)
§ Chilion = "pining"
an Ephraimite and son of Elimelech by Naomi and the deceased husband of Ruth (or maybe deceased husband of Orpah)
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
Conj | V-Niphal-ConsecImperf-3fs — Verb · Niphal · sequential imperfect third person feminine singularHc/VNw3fs
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Prep | Adj — Preposition · noun common both dual constructHR/Ncbdc
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3fs