Zechariah 5:7 — Word Study
WLCוְהִנֵּ֛ה כִּכַּ֥ר עֹפֶ֖רֶת נִשֵּׂ֑את וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יוֹשֶׁ֖בֶת בְּת֥וֹךְ הָאֵיפָֽה׃
BSAAnd beholdhinnêh [look, see] the coverkikkâr [lid, a round cake] of leadʻôwphereth [a heavy metal] was raisednâsâʼ [lifted up, to lift] and there wasʼechâd a womanʼishshâh [a female person] sittingyâshab [to dwell, to sit] insidetâvek [in the midst] the basketʼêyphâh [an ephah, a unit of measurement]
| Greek | English | Parsing |
|---|---|---|
| וְהִנֵּ֛ה | and there! | Conjunction, particle |
| כִּכַּ֥ר | a round cover of | Noun common, feminine singular construct |
| עֹפֶ֖רֶת | lead | Noun common, feminine singular absolute |
| נִשֵּׂ֑את | [was] raised | Verb, Niphal, participle (active) feminine singular |
| וְזֹאת֙ | and this | Conjunction, particle |
| אִשָּׁ֣ה | woman | Noun common, feminine singular absolute |
| אַחַ֔ת | one | Noun common, feminine singular absolute |
| יוֹשֶׁ֖בֶת | [was] sitting | Verb, Qal, participle (active) feminine singular |
| בְּת֥וֹךְ | in [the] midst of | Preposition, noun common masculine singular construct |
| הָאֵיפָֽה׃ | the ephah | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And behold, the cover of lead was raised, and there was a woman sitting inside the basket. |
| KJV | And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. |
| ASV | (and, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah. |
| YLT | And lo, a cake of lead lifted up; and this [is] a woman sitting in the midst of the ephah.' |
| WEB | and behold, a lead cover weighing one talent was lifted up—and there was a woman sitting in the middle of the ephah basket.” |
| BBE | And I saw a round cover of lead lifted up; and a woman was seated in the middle of the ephah. |
Where they part company is כִּכָּר — see How Translations Differ.
The sentence has a main clause followed by additional phrases that provide context and detail about the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Zechariah 5:7
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 Vision of the Woman in the Basketgenerated
Zechariah 5:7 describes a vision in which a lead cover is lifted to reveal a woman inside a basket. This scene symbolizes the iniquity present in the land, as the following verses elaborate on the nature of this wickedness. The imagery of the woman and the basket serves to illustrate the weight of sin and its consequences, as seen in the broader context of the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:1 | This is the burden against Babylon that Isaiah son of Amoz received: |
| 2 | Isaiah 15:1 | This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night! |
| 3 | Isaiah 22:11 | You built a reservoir between the walls for the waters of the ancient pool, but you did not look to the One who made it, or consider Him who planned it long ago. |
| 4 | Jeremiah 3:1–2 | “If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD. |
| 5 | Ezekiel 16:1–63 | Again the word of the LORD came to me, saying, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כִּכָּר, ki.Kargenerated
The word כִּכָּר (kikkar) refers to something round, often translated as a talent or a circular object. In this verse, it describes the round cover of lead, emphasizing its shape and function. The parsing indicates it is a feminine singular construct noun, which aligns with its role as a descriptor for the cover.
This term has various meanings, including a round loaf of bread or a region, but here it specifically denotes the lid over the basket. The use of this word highlights the physical characteristics of the cover, which is integral to the vision's symbolism.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the rendering of כִּכָּר as cover or lid.
Sentence Structuregenerated
The finite verb נִשֵּׂ֑את (was raised) governs the main clause, with additional phrases providing context about the action and its subject. The structure emphasizes the act of lifting the cover, which is central to the revelation of the woman inside.
The sentence is built around this main verb, with a noun phrase identifying the subject and prepositional phrases giving further detail about the setting.
Septuagint Backgroundgenerated
The Septuagint translates כִּכָּר as τάλαντον, which indicates a focus on the weight aspect of the cover, aligning with its use as a unit of measure. This choice emphasizes the significance of the lead cover in the vision.
The Greek word μολίβου for lead also appears, linking the materiality of the cover to its symbolic weight in the narrative.
In plain words — the whole versegenerated
Zechariah 5:7 shows a vision where a lead cover is lifted to reveal a woman sitting inside a basket. This imagery represents the iniquity in the land, highlighting the contrast between the heavy cover and the woman within.
Frequently Asked Questionsgenerated
The woman symbolizes wickedness, as indicated in the following verse, where she is identified as 'Wickedness'.
Lead represents heaviness and burden, reflecting the weight of sin and iniquity being contained.
The basket, being a measuring unit, suggests that the iniquity is being quantified or weighed.
This vision illustrates the judgment of iniquity in the land, emphasizing the need for purification and restoration.
Reflection Questionsgenerated
- What does the lifting of the lead cover reveal about the nature of sin in our lives?
- How can we identify and address the 'wickedness' that may be hidden in our own hearts?
- In what ways does this vision challenge us to consider the weight of our actions?
- How can understanding this imagery help us in our spiritual journey toward righteousness?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the symbolism within this verse, discussing the contrast between virtue and sin, as illustrated by the woman and the heavy lead cover.
For virtue is something light and exhilarating. All who live according to it “fly along the clouds,” according to Isaiah, and “like doves” with their young, but sin is heavy, seated, as one of the prophets says,Early Church Fathers on Zechariah 5 →
The deserts of each one of us are suspended in the balance, which a little weight either of good works or of degenerate conduct sways this way or that; if the evil preponderate, woe is me! if the good, pardon is at hand.Early Church Fathers on Zechariah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd, behold, there was lifted up a talent of lead,.... By the angel; since he is afterwards said to cast it upon the mouth of the "ephah".
Read John Gill on Zechariah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
Read Robert Jamieson on Zechariah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere is another part of this vision. There was lifted up, either lifted up from out of the ephah, or brought thither to cover it, a talent of lead; a large piece of lead of a talent weight, large as the mouth of the ephah. This is a woman; a woman, the third in the vision or emblem. That sitteth, secure, shameless, and resolved of her way in increasing in sin.
Read Matthew Poole on Zechariah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 5:7 And, behold, there was lifted up a talent of lead: and this [is] a woman that sitteth in the midst of the ephah.Ver. 7. And, behold, there was lifted up a talent of lead] A lump of lead, the weightiest metal; noting the immoveable and immutable decree of God for the punishment of the wicked. Say to the wicked, tell him so from me, it shall go ill with him, Isaiah 3:11; iniquity shall be his ruin. This lump of lead is first lifted up, and then let down upon the ephah as an adequate covering; and betokeneth the grievousness and long continuance of the Jews’ punishment and banishment for their parricide, or rather deicide, in crucifying the Lord of glory. A day of grace they had…
Read John Trapp on Zechariah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) Talent.—Better, disc. The construction of these verses is rather difficult. They should be taken as the words of the angel-interpreter, and be rendered: And behold (i.e., and you may see) a leaden disc being lifted up, and this [which you now see on the removal of the disc] is a woman sitting in the ephah; this, continued he, is wickedness. Observe the climax: first, representatives of the two classes of sinners are spoken of; then they are heaped into an undistinguishable mass, and afterwards they are spoken of as one woman, who impersonates wickedness. Cast it.—Better, her, the woman.
Read Charles John Ellicott on Zechariah 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. a talent of lead] Rather, a circle of lead, i.e. a thick circular plate or lamina of lead, which formed the lid or cover of the ephah, Zechariah 5:8; round piece, R. V. margin. This the prophet saw in the act of being “lifted up” from the mouth of the ephah, in order to give him a view of its contents. and this] which now comes into view as the lid is raised. To indicate the raising of the cover just at this moment, the R. V. prints the first part of Zec 5:7 within brackets.
Read Cambridge on Zechariah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd behold there was lifted up a talent of lead - the heaviest Hebrew weight, elsewhere of gold or silver; the golden talent weighing, 1,300,000 grains; the silver, 660,000; here, being lead, it is
Read Albert Barnes on Zechariah 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. While the interpreter was still speaking, the cover was lifted from the top of the ephah. A talent of lead — Literally, a circle; margin, “a round piece” (of lead). The ephah is pictured as round.
Read Daniel Denison Whedon on Zechariah 5 →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
And behold, the cover of lead was raised, and there was a woman sitting inside the basket.
and behold, a lead cover weighing one talent was lifted up—and there was a woman sitting in the middle of the ephah basket.”
And behold, the cover of lead was raised, and there was a woman sitting inside the basket.
Then a round lead cover was raised up, revealing a woman sitting inside the basket.
Tyndale line
And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
(and, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah.
(and behold, there was lifted up a talent of lead:) and this is a woman sitting in the midst of the ephah.
And behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
And beholde, there was lift vp a talent of lead: and this is a woman that sitteth in the middes of the Ephah.
Strictly literal
And behold, there was lifted up a round plate of lead; and this is a woman that sitteth in the midst of the ephah.
And lo, a cake of lead lifted up; and this [is] a woman sitting in the midst of the ephah.'
And behold, a disc of lead lifted up; and this [is] a woman sitting in the midst of the ephah.”
And, behold, there was lifted up a heavy [cover] of lead: and there was a certain woman sitting in the midst of the ephah.
Then a lead covering was lifted off the basket and there was a woman under it sitting in it!
From the Latin
And behold a talent of lead was carried, and behold a woman sitting in the midst of the vessel.
Simplified
Then the lead lid was lifted from the barrel and there was a woman sitting inside.
And I saw a round cover of lead lifted up; and a woman was seated in the middle of the ephah.
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 (MT) states, "וְהִנֵּ֛ה כִּכַּ֥ר עֹפֶ֖רֶת נִשֵּׂ֑את וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יוֹשֶׁ֖בֶת בְּת֥וֹךְ הָאֵיפָֽה׃" which translates to, "And behold, the cover of lead was raised, and there was a woman sitting inside the basket." The Septuagint (LXX) aligns closely with the MT, matching 9 out of 10 words, though it presents them in a different order and with its own articles. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, thus supporting the MT's wording and meaning. This agreement among the texts highlights the consistency of this passage across different ancient witnesses.
וְהִנֵּ֛ה כִּכַּ֥ר עֹפֶ֖רֶת נִשֵּׂ֑את וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יוֹשֶׁ֖בֶת בְּת֥וֹךְ הָאֵיפָֽה׃
9 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.
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 Zechariah 5:7
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
כִּכָּר (kikkar) refers to something round, encompassing meanings such as a round district, a round loaf of bread, or a round weight like a talent. It is derived from a root meaning 'circle' and is notably associated with the region around the Jordan Valley. The term also has an Aramaic equivalent, indicating its use in various contexts.
כִּכָּר n.f. a round: hence 1. a round district. 2. a round loaf. 3. a round weight, talent
base
H3603 כִּכָּר a round: hence 1. a round district. 2. a round loaf. 3. a round weight, talent
3603 kikkar kik-kawr'
from 3769; a circle, i.e. (by implication) a circumjacent
tract or region, expec. the Ghor or valley of the Jordan; also
a (round) loaf; also a talent (or large (round) coin):--loaf,
morsel, piece, plain, talent.
see HEBREW for 03769
כִּכָּר (kik.kar) — Plain (of Jericho).
This name means round, environs
כִּכָּר (kik.kar) — talent.
1) round
1a) a round district (environs of the Jordan valley)
1b) a round loaf (of bread)
1c) a round weight, talent (of gold, silver, bronze, iron)
Aramaic equivalent: kik.ker (כִּכֵּר "talent" H3604)
N-cs — Noun common · feminine singular constructHNcfsc
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…
עֹפֶרֶת (owphereth) refers to lead, likely derived from its dusty color. The term appears consistently across various lexicons, indicating its meaning as a metal. There is a suggestion that it may be a foreign word, but no significant disagreement among the entries is noted.
עֹפֶרֶת n.m. lead (√ dub.; prob. foreign word)
base
H5777 עוֹפֶרֶת lead (√ dub.; prob. foreign word)
5777 `owphereth o-feh'-reth
or mophereth {o-feh'-reth}; feminine participle active of
6080; lead (from its dusty color):--lead.
see HEBREW for 06080
עֹפֶרֶת (o.phe.ret) — lead.
lead
N-fs — Noun common · feminine singular absoluteHNcfsa
led (`ophereth): Lead was one of the first metals to be used in the free state, probably because it was so easily obtained from its ores. Lead was found in ancient times in Egypt and the Sinaitic peninsula. There is no lead found in Palestine proper, but in Northern Syria and Asia Minor it occurs in considerable quantities, usually associated with silver. These sources no doubt furnished an important supply in Bible times. It was also brought by the Phoenicians from Spain (Tarshish) (Eze 27:12) and the British Isles.
Lead was used, as it still is, all along the Mediterranean shores for sinkers. Pieces of Egyptian fishnets probably dating from 1200 BC are now preserved in the British Museum, with their lead sinkers still attached. Since lead was the heaviest metal known to the ancients, gold excepted, it was generally used for…
This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.
There are early allusions to this well-known metal in Scripture. The Egyptians "sank as lead" in the Red Sea, Ex 15:10; Nu 31:22; Eze 27:12. Job refers to its use in preserving a permanent record of events, by being melted and poured into letters deeply cut in a rock, Job 19:24. Leaden tablets also were used by the ancients for similar records. This metal was employed, before the use of quicksilver was known, in purifying silver; and the process by which these metals are purged from their dross, illustrates God’s discipline of his people, Jer 6:29,30; Eze…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Niphal-Inf-c — Verb · Niphal · participle (active) feminine singularHVNrfsa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HC/Tm — Conjunction · particleHC/Tm
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֵיפָה (ephah) refers to a dry measure used for grain, equivalent to about 9 imperial gallons or 40 liters. It can denote both the quantity itself and the container used for measuring that amount. The term is derived from Egyptian and is mentioned in contexts related to measuring grain.
אֵיפָה 35, אֵפָה n.f. ephah
a certain quantity of wheat, barley, etc. = ten omers
receptacle or measure, holding an ephah
base
H374 אֵיפָה, אֵפָה ephah
374 'eyphah ay-faw'
or (shortened) ephah {ay-faw'}; of Egyptian derivation; an
ephah or measure for grain; hence, a measure in general:--
ephah, (divers) measure(-s).
אֵיפָה (e.phah) — ephah.
1) ephah
1a) a dry measure of quantity, equal to 3 seahs, 10 omers; the same as the liquid measure bath; (about 9 imperial gallons (40 l), rabbinical writings give sizes of one-half this amount)
1b) the receptacle for measuring or holding that amount
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Ephah
Gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Gen. 25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judg. 6:5).
(2.) 1 Chr. 2:46, a concubine of Caleb.
(3.) 1 Chr. 2:47, a descendant of Judah.
Ephah, a word of Egyptian origin, meaning measure; a grain measure containing “three seahs or ten omers,” and equivalent to the bath for liquids (Ex. 16:36;
[WEIGHTS AND MEASURES AND MEASURES]
1. A measure of capacity used among the Hebrews, containing three pecks and three pints. The Ephah was a dry measure, as of barley, Ru 2:17; and meal, Nu 5:15 Jud 6:19; and was of the same capacity with the bath in liquids. See BATH, or Ephah.
2. The son of Midian, and grandson of Abraham, Ge 25:4, who settled and gave his name to a region in Arabia supposed to have been near Midian, Isa 60:6.
weary; tired