What exactly does "Nisakum" mean?

Supernaut

Nisakum occurs in verses like 361 and 415, and it means "Your women". I want to know how exactly does this word mean "Your women"? Does it imply ownership of particular women (which I rather doubt, given that the Quran forbids slavery), belonging to the same religious group (which I think is the most likely meaning) as those women or being related to them?

Soof

I understand it to mean your women as in the women on this Earth, are part of us, we come from the same family, so they are our Women just as we are their Men. Like how you say Your sister, you don't say the sister, its a sign of kinship, belonging. Thats what I get from it. peace

huruf

Those among you who are women... May be the possesive does the function of relating. Like if it said the women, it is as if they were strangers and no reason to be concerned about them. Upon saying your women the realtionship is being stressed. May be it is also the idiomatic use, to say for instance, "your parents", and no merely "the parents". Whether it is idiomatic, may be some Arab from that century could tell us.

salaam

unknownuser

Salam Supernaut,

Good question!
The ending -kum does, generally speaking mean you/your.
The word nisa does not mean female or women.

This has been discussed on the forum before.

This word has retained the same meaning through out the semitic languages (Hebrew, Aramaic, Arabic).

Here is a word study on the word in all three dialects of the semitic language.....I'm going to have to break this up into several posts because it exceeds the maximum allowed length for a post..so please read all of them...

From Gesenius Hebrew and Chaldee Lexicon of the Old Testament

to take up, to lift up, to raise
(ie to lift up one's hand, head, voice, eyes or contenance)
to take, to take away, which is often done by taking up
(ie take a lamb from a flock, take away a veil from one, take away one's life)
to simply "take" (take a wife, take up one's weapons, etc)
to accept the person of anyone (take one's company)
to take the sum of any thing, to number
to take upon one's self, to bear, to carry, to take up and bring, to bring
to bear or endure
to bear up under any thing, to take charge of
NIPH
to be lifted up, elevated, exalted
to be borne, carried
PIEL
to lift up, to exalt
to help, to aid (English "to give one a lift&quot
to make gifts
to take or carry away
(pg 714)

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

Strongs H5375

nasa' nasah
naw-saw', naw-saw'
A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively - accept, advance, arise, (able to, , 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, honourable (+ 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.
BDB Definition

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 (figuratively)
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
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1421

Strong's H5377

nasha'
naw-shaw'
A primitive root; to lead astray, that is, (mentally) to delude, or (morally) to seduce - beguile, deceive, X greatly, X utterly.
BDB Definition

to beguile, deceive
1a) (Niphal) to be beguiled
1b) (Hiphil) to beguile, deceive
1c) (Qal) utterly (infinitif)
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1425

H5378

nasha'
naw-shaw'
A primitive root (perhaps identical with H5377, through the idea of imposition); to lend on interest; by implication to dun for debt - X debt, exact, give of usury.
H5378

nasha'
BDB Definition

to lend on interest or usury, be a creditor
1a) (Qal) creditor (participle)
1b) (Hiphil) to act as a creditor
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1424

H5387

nasiy' nasi'
naw-see', naw-see'
From H5375; properly an exalted one, that is, a king or sheik; also a rising mist - captain, chief, cloud, governor, prince, ruler, vapour.
BDB Definition

one lifted up, chief, prince, captain, leader
rising mist, vapour
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421b, 1421c

From The Theological Word Book of the Old Testament

1421 - nasa'

Hebrew Word nasa'
Strong's Cross Reference 4984, 5375, 5379, 7721,
Definition lift, carry, take.

Derivative TWOT Number 1421a
Derivative Transliteration ne su a
Derivative Strong's Cross Reference 5385
Derivative Definition what is carried about (Isa_461, only).

Derivative TWOT Number 1421b
Derivative Transliteration nasi'
Derivative Strong's Cross Reference 5387
Derivative Definition I, prince, captain, leader.

Derivative TWOT Number 1421c
Derivative Transliteration nasi'
Derivative Strong's Cross Reference 5387
Derivative Definition II, rising mist, vapor (e.g. Jer_1013; Jer_5116).

Derivative TWOT Number 1421d
Derivative Transliteration massa'
Derivative Strong's Cross Reference 4855, 4859
Derivative Definition I, load, burden, lifting.

Derivative TWOT Number 1421e
Derivative Transliteration massa'
Derivative Strong's Cross Reference 4853
Derivative Definition II, burden, oracle.

Derivative TWOT Number 1421f
Derivative Transliteration mass'
Derivative Strong's Cross Reference 4856
Derivative Definition lifting up (partiality 2Ch_197).

Derivative TWOT Number 1421g
Derivative Transliteration massa a
Derivative Strong's Cross Reference 4858
Derivative Definition the uplifted (cloud, Isa_3027).

Derivative TWOT Number 1421h
Derivative Transliteration mas'et
Derivative Strong's Cross Reference 4864
Derivative Definition uprising, uplifting, burden, portion.

Derivative TWOT Number 1421i
Derivative Transliteration si'
Derivative Strong's Cross Reference 7863
Derivative Definition loftiness (figurative of pride, Job_206).

Derivative TWOT Number 1421j
Derivative Transliteration se et
Derivative Strong's Cross Reference 7613
Derivative Definition exaltation, dignity Gen_493), swelling (Lev_132), uprising (Job_4117).

The Qal from of this root is used almost six- hundred times with basically three separate meanings "to lift up"; "to bear, carry, support"; and "to take, take away." The root appears in Ugaritic as ns' "lift, rise" and in Akkadian as nasu. An additional sixty occurrences use the Niphal, Piel, and Hithpael stems. There are only two instances of the Hiphil stem, Lev_2216 and 2Sa_1713, the latter being textually dubious. The total for all stems of this verb is 655.

The meaning "to lift up" is used both literally and figuratively in many phrases. "To lift up the hand" in taking an oath (Deu_3240, Eze_205, Eze_206, Eze_2015 etc.), in doing violence (2Sa_182, as a signal (Isa_4922) and in punishment (Psa_1012). "To lift up one's head" in restoration to honor (Gen_4013, Gen_4020), in showing cheerfulness and independence (Job_1015; Zec_24; Psa_833), and as a figurative expression for the lintels of the gates of the city (Psa_247, Psa_249). "To lift up one's face or countenance" as an indication of a good conscience, confidence, favor, or acceptance (2Sa_222). "To lift up the eyes" often pleonastically before verbs of looking or seeing (Gen_1310, Gen_1314), in love or desire to men (Gen_397), towards God (Psa_1231), and to an idol (Eze_186, Eze_1812, Eze_1815). "To lift up the voice, " also used pleonastically before verbs of weeping and crying (Gen_2738; 1Sa_304), and to indicate rejoicing (Isa_2414). "To lift (anything) with the voice" such as the name of the Lord, (Exo_207), prayer (Psa_1194; Jer_716; Jer_1114), a song (Num_237), and reproaches (Psa_153). The heart "lifts one up" thus inciting action (Exo_3521, Exo_3526; Exo_362), or presumption and pride (2Ki_1410). It is also in this category of lifting up or taking up that the first of three important meanings appears connecting this word with sin. Men can take up, incur, or contract iniquity and sin by profaning the Tabernacle (Exo_2843; Num_1822), by hating their neighbors (Lev_1917), by touching animal carcasses (Lev_229), or by profaning the offerings of the Lord (Num_1832).

The second semantical category, of bearing or carrying, is used especially of bearing the guilt or punishment of sin. Thus Cain complains in Gen_413, "My punishment is greater than I can bear." The expression "he shall bear his iniquity" occurs frequently (Lev_51, Lev_517; Lev_718; Num_531; Num_1434, etc.). This leads easily into the idea of bearing the guilt of another by representation or substitution (Lev_1017) or of the scapegoat (Lev_1622). The root sabal, "to bear a burden" in Isa_5311 is paralleled in the next verse by nasa' "the Servant bore the sins of many, " as in Isa_534. Such debits could also be passed from father to son on a temporal basis affecting one's earthly existence (Num_1431, Num_1433). But Israel was wrong in fatalistically applying it to a continuing and necessary state of affairs, especially on into eternity, as they had argued (Eze_1819-20), for the opposite is clearly stated in Deu_2416.

The third category stressed the taking away, forgiveness, or pardon of sin, iniquity, and transgression. So characteristic is this action of taking away sin, that it is listed as one of God's attributes (Exo_347; Num_1418; Mic_71. Often this form of nasa' is used in prayers. of intercession, e.g. by the messenger of Joseph's brothers (Gen_5017), by Pharaoh (Exo_1017), by Moses for Israel (Exo_3232; Num_1419), by Abigal for Naboth (1Sa_252, and by Saul to Samuel (1Sa_1525). It is used by Joshua in his farewell address (Jos_2419). No doubt the classical expression of this meaning is to be found in Psa_321, Psa_325. Sin can be forgiven and forgotten, because it is taken up and carried away.

The passive, intensive, renexive, and causative ideas of the three basic categories are often seen in the other stems listed but without application to the doctrine of sin except perhaps for such unusual instances as the Hiphil in Lev_2216, cause one to bear iniquity.

nasi' I. Prince, captain, leader, chief, ruler. It is used 128 times, 60 times to denote various leaders of Israel (Num_116, Num_144; and chapters Num 2, 7, 34).

The same word denotes the non-Israelite chieftains of Ishmael (Gen_1720; Gen_2516), the Midianite leaders (Num_2518; Jos_1321), the Canaanite prince of Shechem (Gen_342), the prince of Egypt (Eze_3013), Meshech and Tubal (Eze_382-3; Eze_391), and the princes of the earth (Eze_391.

Some, including Ephraim Speiser, (AB Genesis, p. 170) argue that nasi' designates an official who has been "elevated" or "lifted up" in or by the local assembly. Hence it means "lifted up" and thus "elected." Usually the phrase "these are the ones chosen (or called)" (Num_116) is cited in support of this etymology. The term applies to any ruler of God's people (Exo_2228 ). massa' H. A burden, i.e. a prophetical speech of a threatening or minatory character (RSV Oracle). The word appears twenty-seven times, only in prophetic contexts, with the exceptions of Pro_301; Pro_311.

Two different translations have been given to this word from pre-Christian days. The earliest to be commonly received was "burden." This was the view of the Targum of Jonathan, Aquila, the Syriac version, Jerome (on Nah_11), Luther, Calvin Hengstenberg, and J. A. Alexander. However, others took it to mean "oracle, " "utterance, " or "prophecy, " positing a hypothetical root ndid' "to utter" or "to receive." In this camp can be listed the LXX, Cocceius, J. D. Michaelis, Lowth, and E. J. Young.

The most definitive argument supporting the former translation is found in E. W. Hengstenberg's Christology of the 0 T on Zec_91 (111, pp. 339-43). The argument correctly notes that 1. The contents of these prophecies consist exclusively of threatenings; 2. The word massa' is never followed by the genitive of the speaker, such as ne um of YHWH, but is always connected with the genitive of the object, e.g. the massa' of Babylon, of Moab, etc. Unless there Intervenes an additional item such as in Zec_91; Zec_121; Mal_31 ("the massa' of the Word of the Lord" 3. The word massa' exhibits no examples of a noun derived from nasa' in the sense of "to utter"; and 4. even the so-called exceptions of 1Ch_1522, 1Ch_1527 (see massa' ); Lam_214; Zec_121; and Jer_2333ff. are proofs of this view rather than evidences to the contrary.

The proper rendering of Lam_214 is that the false prophets "have seen vain burdens and captivities for thee"; not "vain and misleading prophecies." The predicted burdens and threats of dispersion directed against the imperial powers never materialized. The word madduhim, can only mean "dispersions" or "captivities, " so therefore mas'ot must relate to the enemy.

Neither is Zec_121 a passage of cheer. A similar point can be made in the Jer_2333, Jer_2334, Jer_2336, Jer_2338 passage. The offense of the scorners was not that they imputed the negative meaning of burden to massa' by which Jeremiah meant a cheerful prophecy, but rather that they poked fun at these severe announcements of judgment from the Lord. They asked, in a mocking tone, what new burdensome word he had for the fine folks of Jerusalem. But this all proves that they caught the point it was a burden, not just a prophecy or utterance!

Isaiah uses this burden from for his messages against the foreign nations. It occurs at Isa_131 (Babylon), Isa_1428 (Phillstia), Isa_151 (Moab), Isa_171 (Damascus); Isa_191 (Egypt), Isa_211 (Babylon), Isa_2111 (Dumah), Isa_2113 (Arabia), Isa_221 (Valley of Vision), and Isa_231 (Tyre). He also uses it in the midst of hissix woes in Isa_306 (the beasts of the Negeb). These messages are all minatory in nature, although occasionally there is subjoined a rose-tinted promise such as the one in Isa_1916-25.

Additional burdens deal with Nineveh (Nah_11), Judah (Hab_11), Damascus (Zec_91), Jerusalem (Zec_121), Israel (Mal_11), Zabad who murdered King Joash (2Ch_2427), and King Joram (2Ki_925).

Even the two passages in Proverbs are not exceptions. Agur's words in Pro_301 are a heavy burden laid upon reason, which quickly turns to exalting itself. This speech is mainly a rebuke, hence it is described as a "burden." Lemuel's word in Pro_311 likewise is a "burden in which his mother corrected him."

mas'et. Uprising, uplifting, burden, portion. There are seventeen occurrences of this word.

Basically it refers to smoke which rises (Jdg_2038, Jdg_2040) or a signal which is lifted up (Jer_61). (Cf. the Lachish letter no. 4 line 10). The same basic motion is found in the lifting up of hands in prayer (Psa_1412).

In line with the argument of massa' (prophetic speech, see above), it refers to the burden of reproach in Zep_318. The same thought is found in Lam_214. The predicted burden or calamity aimed at the imperial powers by the false prophets never materialized.

The most interesting meaning is a portion, gift, present, or contribution which is carried to someone else. In Gen_4334 it refers to the portions given to Joseph's brothers from his table, but in 2Sa_118 it is David's present given to a loyal and unsuspecting Uriah. The ten tribes of Israel claim ten shares in King David as opposed to the two shares of Judah and Benjamin (2Sa_1943 (the relative word nisse't). Jeremiah is also released and given a pre sent or largess (Jer_405).

Amos 511 uses it for a forced gift or an unjust exaction or taxation. This is exactly what the late Phoenician use of the word means, payment or tax. Therefore, it was also applied to sacred payments or contributions (2Ch_246, 2Ch_249; Eze_2040).

Bibliography Feinberg, Charles, The Prophecy of Ezekiel, Moody, p. 258. Hengstenberg, E.W., Christology of the Old Testament, Clark, 1875, pp. 339-43. Richardson, TWB, pp. 85-86. THAT, II, pp. 109-16. W.C.K.

1424 - nasha

Hebrew Word nasha
Strong's Cross Reference 5378
Definition I, lend on interest or usury, be a creditor.

Derivative TWOT Number 1424a
Derivative Transliteration mashsha'
Derivative Strong's Cross Reference None
Derivative Definition lending on interest (Neh_57, only).

Derivative TWOT Number 1424b
Derivative Transliteration mashsha'a
Derivative Strong's Cross Reference None
Derivative Definition loan,

According to the context in which the verb from occurs, a man either has a creditor or he acts as a creditor against another. He "makes exactions" of the person indebted to him, often in the heartless manner implied in the old term "usury, " the modern "loan shark." So serious a matter was this reckoned to be that in a psalm celebrating God's choice and care of David the latter is characterized as one having divine protection against this abuse (Psa_8922 presents a problem as to whether to take the sense from this root, rendering it "let death exact upon them" (i.e. their "debt to nature&quot or from nasha' "deceive, " "let death come upon them suddenly, or unawares." That these two roots are distinguished from one another in biblical Hebrew is clear, and nasha' I relates to an Arabic verb "postpone, sell on credit" while nasha' II relates to Arabic "remove." The second root is also apparently kindred with shaw "wickedness, falsehood, vanity " Nevertheless a sort of morpho-semantic conflation may be involved in the case of this homonymic pair. v An interesting parallel to this latter suggestion is afforded by the common Semitic root badal, which in biblical Hebrew means "separate." Whatever its connection with biblical Hebrew, the relationship of Ugaritic bdl "merchant" to Ethiopic (Tigre branch) badla "change, exchange, barter" can easily be seen. Yet in Ethiopic Tigrinya and Amharic baddala means to "wrong someone, commit a sin, " an apparent semantic tie being found in the Tigre expression kanfar badla "change the lip" (= to break a promise), with an interesting Iranian Arabic cognate meaning to lie or deceive. Some such relationship between the two nasha' roots in Hebrew may have existed historically though now hidden from our eye by lack of in spirational evidence.

(For still other approaches to the perplexities of this root, reference should be made to the Collected Writings of E. A. Speiser, Oriental and Biblical Studies, p. 140, as well as KB, where a relationship is seen to Akkadian rashu "creditor" and Aramaic dialects where rshy and rsh' have such meanings as "lay claim, take a loan." Speiser elucidates the ancient practice of usury by showing that loans were discounted with a normal interest, the "usury" consisted of a second interest exacted after a defaulting debtor was taken into servitude. (CF neshek.)

In the Qal, the sense of the participial from can be either debtor or creditor by context, the former also by use of a prepositional object, as bi "on, against me." in the Hiphil, the meaning is regularly "to exact, act as creditor." mashsha'. Usury, debt (RSV interest).

mashsha'a. Loan, debt. Both noun derivatives can refer to either the loan, the debt incurred, or the interest (usury) charged. Neh_1031 adds an interesting procedural note, referring to the loan as "pledged by the hand." M.C.F.

1425 - nasha

Hebrew Word nasha
Strong's Cross Reference 5377
Definition II, beguile, deceive. Occurs in the Niphal and Hiphil only.

Derivative TWOT Number 1425a
Derivative Transliteration mashsha'on
Derivative Strong's Cross Reference 4860
Derivative Definition guile, dissimulation (Pro_2626, only).

Derivative TWOT Number 1425b
Derivative Transliteration mashshu'ot
Derivative Strong's Cross Reference 4860
Derivative Definition deceptions (Psa_7318; Psa_743).

Occurring just once in the Niphal stem, this verb is used mainly in the Hiphil in the sense of "lead astray, seduce, mislead, deceive, " even for self-deception, as indicated in Jer_379 by addition of "your souls."

The debate as to how to translate Psa_5515 and the possible historic relationship in usage between this and the Preceding verb (which see has already been discussed.

The best known occurrence of this verb, of course, is in the famous passage in Gen 3 (at v. 13), where Eve makes her defense by shunting the blame for her offense off to the deceptive serpent. In all, this verb is employed little more than a dozen times in the OT, the concept of misleading or deception being conveyed also by several other verbs or special idioms. An example of the latter is the use of ganab "steal" in the sense of stealing away hearts or persons. pata "flatter, entice, deceive, " rama "beguile, deceive, " and shaqar "lie, deal falsely, " given in decreasing order of occurrences, are the other most frequently found synonyms. M.C.F.

From Vines Expository Dictionary of Old Testament Words

Prince

A. Nouns.
nashi' (H5387), "prince; chief; leader." This noun appears 129 times in biblical Hebrew. An early occurrence of nashi' is in Gen_236 "Hear us, my lord thou art a mighty prince among us...." The books of Numbers and Ezekiel use the word most frequently. Elsewhere it rarely occurs.
Though the origin and meaning of nashi' are controversial, it is clearly associated with leadership, both Israelite and non-lsraelite. M. Noth proposed the idea that the nashi' was originally a tribal representative or a "deputy, chief." Ishmael was promised to give rise to twelve "princes" (Gen_1720; cf. Gen_2516); the Midianites had "princes" (Num_251, as well as the Amorites (Jos_1321), the peoples of the sea (Eze_2616), Kedar (Eze_2721), Egypt (Eze_3013), and Edom (Eze_3229). Also Israel had her "princes" ("rulers&quot "...On the sixth day they gathered twice as much bread, two omers for one man and all the rulers of the congregation came and told Moses" (Exo_1622). The "princes" ("leaders&quot of Israel did not only participate in the civil leadership; they were also regarded as pillars in Israelite religious life, the upholders of the covenantal way of life "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him and Moses talked with them" (Exo_3431; cf. Jos_2230). Hence, Israel was to obey her "leaders" "Thou shalt not revile the gods, nor curse the ruler of thy people" (Exo_222.
The Septuagint translation is arxon ("ruler; lord; prince; authority; official&quot, and the KJV has these translations "prince; captain; chief; ruler."
Another noun, neshi'im, is related to neshi'. The word, which is found 4 times, means "clouds" "Whoso boasteth himself of a false gift is like clouds and wind without rain" (Pro_2514; cf. Psa_1357; Jer_1013; Jer_5116).
B. Verb.
nashsha' (H5375), "to lift up, carry." This verb appears 654 times in the Old Testament; once in Gen_441 "Fill the men's sacks with food, as much as they can carry...."

unknownuser

COGNATES OF NISA in Hebrew....

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

H5379

nisse'th
nis-sayth'
Passive participle feminine of H5375; something taken, that is, a present - gift.
BDB Definition

gift, portion (as something taken up)
Part of Speech passive participle or infinitive feminine
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421

H5382

nashah
naw-shaw'
A primitive root; to forget; figuratively, to neglect; causatively, to remit, remove - forget, deprive, exact.
BDB Definition

to forget, deprive
1a) (Qal) to forget
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to cause to forget, allow to be forgotten
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1428

H5383

nashah
naw-shaw'
A primitive root (rather identical with H5382, in the sense of H537; to lend or (by reciprocity) borrow on security or interest - creditor, exact, extortioner, lend, usurer, lend on (taker of) usury.
BDB Definition

to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (substantive)
1b) (Hiphil) to lend
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1427

H5384

nasheh
naw-sheh'
From H5382, in the snese of failure; rheumatic or crippled (from the incident to Jacob) - which shrank.
BDB Definition

vein, nerve, tendon (in the thigh)
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5382, in the sense of failure
Same Word by TWOT Number 1429

H5385

nesu'ah nesu'ah
nes-oo-aw', nes-oo-aw'
Feminine passive participle of H5375; something borne, that is, a load - carriage.
BDB Definition

what is borne or carried about, load
Part of Speech noun feminine passive participle
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421a

H5386

neshiy
nesh-ee'
From H5383; a debt - debt.

H5386

neshiy
BDB Definition

debt
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5383
Same Word by TWOT Number 1427a

From The Theological Word Book of the Old Testament

1427 - nasha

Hebrew Word nasha
Strong's Cross Reference 5383
Definition I, lend, be a creditor.

Derivative TWOT Number 1427a
Derivative Transliteration ne shi
Derivative Strong's Cross Reference 5386
Derivative Definition debt (2Ki_47, only).

Derivative TWOT Number 1427b
Derivative Transliteration mashsheh
Derivative Strong's Cross Reference 4874
Derivative Definition loan (Deu_152, only).
1428 - nasha

Hebrew Word nasha
Strong's Cross Reference 5382, 7876,
Definition II, forget, deprive.

Derivative TWOT Number 1428a
Derivative Transliteration ne shiya
Derivative Strong's Cross Reference 5388
Derivative Definition forgetfulness, oblivion (Psa_8813).

Because of the phenomenon of homonyms we have a translation problem in Job_116. ASV translates it, "God exacteth of thee, " with marginal note, "or, remitteth (Hebrew "causeth to be forgotten&quot. "There is a probable Ugaritic cognate, given in UT 19 no. 1661 nsy (?) and a sure Ethiopic (Tigre branch) one, nasa "vanish from memory, " tanasa "forsake, forget."

Interestingly also, in Jer_2339 there is the employing of an absolute infinitive of a root nasha' as modifier of our final-he root. Here the RSV reads, rather, nasa' "surely lift you up, " perhaps on the strength of finding sin as the middle radical in several of the cognate languages. But since this is a normal variant between Hebrew and Arabic (plus Ugaritic and Ethiopic), only some Aramaic dialect occurrences would tend support to such an emendation.

A rendering of the verb as "deprive" occurs in Job_3917, where in reference to strange behavior by the ostrich the idea "deprived of her wisdom" is expressed under the figure, "caused her to forget wisdom, " as though she really ought to know better.

ne shiya. Forgetfulness. Occurs in a description of Sheol or Destruction (Abaddon), "the land of forgetfulness, " i.e. oblivion (Psa_8812 ). M.C.F.

1429 - nasheh

Hebrew Word nasheh
Strong's Cross Reference 5384
Definition a vein or nerve in the thigh. . (Gen_3232). Relation to above roots uncertain.

Hebrew Word ne shi
Strong's Cross Reference None
Definition See no. 1427a.

Hebrew Word ne shiya
Strong's Cross Reference None
Definition See no. 1428a.

Hebrew Word ne shiqa
Strong's Cross Reference None
Definition See no. 1435a.

unknownuser

ARAMAIC

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

H5376

nesa'
nes-aw'
(Chaldee); corresponding to H5375 - carry away, make insurrection, take.
BDB Definition

to lift, bear, take, carry
1a) (Peal) to take
1b) (Ithpael) to make a rising, make an insurrection
Part of Speech verb
A Related Word by BDB/Strong?s Number corresponding to H5375
Same Word by TWOT Number 2874

From The Theological Word Book of the Old Testament

2874 - nesa'

Aramaic Word nesa'
Strong's Cross Reference 5376
Definition lift, carry, take away. The same as in Hebrew, where the word common.

ARABIC

From PRL http//www.studyquran.co.uk/PRLonline.htm

Nun-Siin-Ayn/Alif = staff/stick, ruling power and glory.

minsa'ah n.f. 3414

nasi n.m. 937
Lane's Lexicon, Volume 8, pages 286

= Nuun-Shiin-Alif = lived, arose, become elevated/high, grow up, create/produce/originate, it happened/occurred, raise, to found/build, began, specifically discussing 736 = rising in the night, first part/hours of the night, every hour of the night in which one rises, every hour of the night.

nasha'a vb. (1) pcple. act. f. 736

nash'ah n.f. 2920, 5347, 5662

nashsha'a vb. (2) impf. pass. 4318

ansha'a vb. (4)
perf. act. 66, 698, 6133, 6141, 1161, 2111, 2314, 2319, 2331, 2342, 2378, 2845, 3679, 5332, 5635, 5672, 6723
impf. act. 1312, 2920
n.vb. 5635
pcple. act. 5672
pcple. pass. 5524
Lane's Lexicon, Volume 8, pages 44, 45

Also, Arnold Yasin posted a nice list of links to Quran study tools and dictionaries that will help you verify the above information http//deenrc.wordpress.com/quran-research/
Scroll to the bottom of the page to see the dictionary referrences.

The meanings all concur and are consistent.

Salam,
Arnab

Supernaut

Thanks, Arnab. What you've shared is very cool indeed. So, Nisa doesn't mean women, but then what does "Your Nisa" mean, and in what way are people's Nisa their Nisa?

Supernaut

= Nun-Siin-Waw = women. There is no singular of this word.

nisa n.f. 249, 2187, 2222, 2223, 2226, 2231, 2232, 2235, 2236, 314, 342, 361, 361, 41, 43, 44, 47, 411, 415, 419, 422, 423, 423, 424, 432, 434, 443, 475, 498, 4127, 4127, 4129, 4176, 56, 781, 7127, 7141, 146, 2431, 2431, 2460, 2755, 284, 3330, 3332, 3332, 3352, 3355, 3359, 4025, 4825, 4911, 4911, 582, 583, 651, 654

niswah n.f. 1230, 1250

Lane's Lexicon, Volume 8, pages 287

But the word used in 249 (one of the references they've given) is Nisakum and not Nun-Sin-Waw. I'm thoroughly confused.

unknownuser

Thanks, Arnab. What you've shared is very cool indeed.

Salam Supernaut,

Thanks for reading.

So, Nisa doesn't mean women, but then what does "Your Nisa" mean, and in what way are people's Nisa their Nisa?

I've decided not to translate anymore...in an effort to keep an open mind/heart and to not mislead anyone by my understanding at the time.

So, my suggestion is to study the multiple meanings of the word and decide for yourself.

One thing to remember is that one cannot just translate ONE word accurately and leave the rest of the verse un-translated. As you know...this can mislead a person.

In English (as a general statement...does not apply to all words of course) most words mean pretty much ONE thing....but in the semitic languages the words have many meanings.

= Nun-Siin-Waw = women. There is no singular of this word.

nisa n.f. 249, 2187, 2222, 2223, 2226, 2231, 2232, 2235, 2236, 314, 342, 361, 361, 41, 43, 44, 47, 411, 415, 419, 422, 423, 423, 424, 432, 434, 443, 475, 498, 4127, 4127, 4129, 4176, 56, 781, 7127, 7141, 146, 2431, 2431, 2460, 2755, 284, 3330, 3332, 3332, 3352, 3355, 3359, 4025, 4825, 4911, 4911, 582, 583, 651, 654

niswah n.f. 1230, 1250

Lane's Lexicon, Volume 8, pages 287

But the word used in 249 (one of the references they've given) is Nisakum and not Nun-Sin-Waw. I'm thoroughly confused.

Sometimes the sound is more important than the exact letter used....for instance the wa, ya alif and sometimes the ha are interchangeable. This is not a definate rule. Sometimes a ya and a wa can be a difference in a words meaning and sometimes not.

This is different than in English usually.

The only way I can give you an example in English is when we use write the word penny...and when we add the plural it turns into pennies. The y and i are interchangable. But that is just to get you to understand the interchanging of the vowels not to compare the languages.

Salam,
Arnab

huruf

But the word used in 249 (one of the references they've given) is Nisakum and not Nun-Sin-Waw. I'm thoroughly confused.

Supernaut, I don't know what you are reading, whether it is Arabic or a transliteration. If it is a transliteration, does not seem very faithful. the actual word in 2.49 is the same as everywhere else I think, that is, nisaa'akum. There are three consonants n-s-'. Now I see your confusion because in some dictionnaries they give the root as n-s-w- and in fact I have heard people say niswa'. My feeling is that that is a "corruption" after the fact and that the proper root is n-s-' and that out of playing with words orally may be n-s-w came later. Otherwise that root doesn' seem to have any words other a plural of imra' and derivatives, which in itself is weird. There is also the root n-s-y, but that is again different and has a different meaning.

At any rate I am not a linguist nor an Arabic expert and may be those who are can
give more satisfactory explanations.

I copy here a message by Samia where she explains something on it

Quote Samia
"nisaa' is plural whereas imra'a is singular.
Imra'a has no plural of its nature, but it has a singular masculine imri'un.
Nisaa' has a singular of its nature nas', which does not mean imra'a. It means " that which comes later, that which stays behind ,remains". Sociolinguistically this plural is used for "women"; just as "rajul"and "rijaal", which originally means "on foot", is used for men.

"The derivative of the word "nas'" is used in the qur'aan, as in 937, about a kind of usury where the agreement is changed by the lender, thus comes later than the original agreement; and in 3414, as a name of tool "minsa'a" a cane, or maybe something else, on which or against which Solomon rested. In verse 2106, some who believe that this verse compares between quraan and previous revelations, read "nunsiha make it forgotten" as "nunsi'ha" delay it, bring it later

But since "nisaa'" is generally used for women, we have to see where it would be meaningless to substitute it for "women", as in verses 361 or 434 or 2431 or 33 55".

It would be veryinteresting to study the whole of Quran and see where it uses which denomination to denot one sex or the other, for instance dhakar (for masculine, man) and untha, female, when it uses words with feminine or masculine morphemas, or any other way of signaling sex.

Regarding the articles quoted by Arnab, I am rather confused. As far as I know, hebrew has fewer consonants than Arabic, somehow to me that would indicate that in fact hebrew assimilated different letters into one while Arabic hasen't, so I can see how you could trace a certain meaning from a hebrew word to some meaning in different roots in Arabic, but the opposite I can't see, you would be mixing meanings and roots that have nothing to do with one another, because several sources have been pooled. For instance, if you take nissaa'a and make it n-sh-w or n-a-s or n-s-a, it wouldn't work, because those things in Arabic and their meanings are different and don't mingle.

Salaam

unknownuser

Salam Huruf,

It would be very interesting to study the whole of Quran and see where it uses which denomination to denot one sex or the other, for instance dhakar (for masculine, man) and untha, female, when it uses words with feminine or masculine morphemas, or any other way of signaling sex.

Just a note on this I am not convinced that dthikr or untha is actually indicative of male or female. This is based on my studying these words as well.

As far as I know, hebrew has fewer consonants than Arabic,

yes.
but in Hebrew there are different sounds for the letters....one letter form for shiin....but both the shiin and siin sounds....one letter form for the ayin....but the ayin and ghayn sounds are indicated....and so on....

here is a chart that may help you to understand the different letter forms....but just keep in mind the site where I found this chart is strange. I don't know much about it. I just happened to use google one day to search for a chart and found this...so I don't recommend the site. Just the chart.

http//occult-advances.org/lang.htm

There are a lot of sites that show the ways that hebrew, aramaic and arabic letters relate to each other on the net if you just want some basic information.

Arnab