Lexical Summary
almanah: Widow
Original Word:אַלְמָנָה
Part of Speech:Noun Feminine
Transliteration:almanah
Pronunciation:al-mah-NAH
Phonetic Spelling:(al-maw-naw')
KJV: desolate house (palace), widow
NASB:widow, widows, widow's, fortified, widowed
Word Origin:[fem ofH488 (אַלמָן - forsaken)]
1. a widow
2. (also) a desolate place
Strong's Exhaustive Concordance
desolate house palace, widow
Fem of'alman; a widow; also a desolate place -- desolate house (palace), widow.
see HEBREW'alman
NAS Exhaustive Concordance
Word Originfem. of
almanDefinitiona widow
NASB Translationfortified (2), widow (37), widow's (5), widowed (1), widows (11).
Brown-Driver-Briggs
54 (Mishna
id., Assyrian
almattu Dl in Zim
BP 114) —
Genesis 38:11 +; no construct; plural
Exodus 22:23 +; plural suffix
Job 27:18, etc. —
widow1 Kings 17:20;
2 Samuel 14:5 ("" )
1 Kings 7:14;
1 Kings 11:26;
1 Kings 17:9,10;
Genesis 38:11 (J; living in father's house) compare
Leviticus 22:13 (H; "" );
Leviticus 21:14 (H), where widow forbidden as wife of high priest, like , , compare
Ezekiel 44:22 (3 t. in verse) (
id. of all priests, except widow of priest);
Numbers 30:10 (P; of widow's vow, "" ); = ye shall be slain
Exodus 22:23 ("" ) compare
Psalm 109:9;
Jeremiah 15:8;
Jeremiah 18:21;
Ezekiel 22:25, also
Lamentations 5:3; (simile); of those snatched away by pestilence
Job 27:15; by sword,
id.,
Psalm 78:64; We read
2 Samuel 20:3 (see below) of imprisoned concubines; figurative of Jerusalem
Lamentations 1:1; Babylon
Isaiah 47:8; especially widow as helpless, exposed to oppression & harsh treatment (often "" , & );
Isaiah 1:23;
Isaiah 10:2;
Job 22:9;
Job 24:3;
Job 31:16;
Psalm 94:6;
Malachi 3:5; harshness forbidden, & care for them enjoined
Exodus 22:21 (E)
Deuteronomy 14:29;
Deuteronomy 16:11,14;
Deuteronomy 24:17,19,20,21;
Deuteronomy 26:12,13;
Deuteronomy 27:19;
Isaiah 1:17;
Jeremiah 7:6;
Jeremiah 22:3;
Zechariah 7:10, compare
Job 29:13; under especially care of God
Deuteronomy 10:18;
Jeremiah 49:11;
Proverbs 15:25;
Psalm 68:6;
Psalm 146:9; once of severity of judgment in not sparing widow
Isaiah 9:16. (
Isaiah 13:22 see below ;
Ezekiel 19:7 see
ib. & also below .)
Topical Lexicon
Definition and Cultural SettingThe Hebrew term אַלְמָנָה denotes a woman whose husband has died and who has not yet remarried. In the patriarchal context of ancient Israel, inheritance, legal standing, and economic provision were ordinarily mediated through a male household head. A widow, therefore, belonged to the most vulnerable stratum of society, often grouped with “the fatherless” and “the sojourner” as persons in special need of covenant justice and mercy (Deuteronomy 10:18).
Frequency and Distribution
The word occurs about fifty-five times across the Law, Prophets, Writings, and historical narratives. Usage clusters around four chief literary arenas:
1. Torah legislation that safeguards the widow’s rights and livelihood.
2. Historical narratives that portray God’s care through individual acts.
3. Wisdom and worship texts that extol divine protection of widows.
4. Prophetic oracles that condemn leaders who oppress widows.
Legal and Social Protections in Torah
1. Judicial integrity: “You shall not afflict any widow or orphan” (Exodus 22:22).
2. Economic relief: Gleanings, forgotten sheaves, and tithes of the third year were reserved “for the Levite, the foreigner, the fatherless, and the widow” (Deuteronomy 24:19–21; 26:12).
3. Leverite marriage: The deceased husband’s brother was obligated to raise offspring for the widow, preserving family inheritance (Deuteronomy 25:5–10).
4. Covenant curse against injustice: “Cursed is he who withholds justice from the foreigner, the fatherless, or the widow” (Deuteronomy 27:19).
These statutes communicate that true piety involves tangible compassion toward the vulnerable.
Narrative Illustrations of Divine Care
• The Widow of Zarephath (1 Kings 17:9–24). The LORD sustains Elijah and the Sidonian widow with oil and flour that “did not run out.” The account demonstrates God’s boundary-breaking mercy, extending beyond Israel.
• Elisha and the Widow’s Oil (2 Kings 4:1–7). The prophet multiplies oil so that a creditor will not enslave her sons, highlighting God’s intervention against economic oppression.
• Naomi and Ruth (Book of Ruth). Both women suffer widowhood; through Boaz the kinsman-redeemer, God restores inheritance and folds a Moabite widow into the lineage of David and the Messiah.
Worship and Wisdom Perspective
Psalms and Job portray God as the ultimate defender of widows:
• “Father of the fatherless and defender of widows is God in His holy habitation” (Psalm 68:5).
• Job pledges, “I did not withhold my hand from the widow” (Job 31:16).
•Psalm 146:9 links divine rule with sustaining the widow, foreshadowing the eschatological kingdom where justice prevails.
Prophetic Denunciations
The prophets indict Israel for failing to reflect God’s heart:
• “Learn to do right; seek justice. Correct the oppressor; defend the fatherless; plead for the widow” (Isaiah 1:17).
• Jeremiah warns against shedding innocent blood and “oppressing the foreigner, the fatherless, or the widow” (Jeremiah 7:6).
• Ezekiel lists extortion from widows among the abominations that defile the land (Ezekiel 22:7).
•Malachi 3:5 places oppressors of widows under divine judgment in the coming day of the LORD.
Such texts make widow care a litmus test of covenant fidelity.
Theological Significance
1. Reflection of God’s character: Repeated pairing of “widow” with “fatherless” and “sojourner” portrays the LORD as the impartial Judge who acts on behalf of the powerless.
2. Covenant witness: Proper treatment of widows authenticated Israel’s claim to know God; neglect invalidated it.
3. Eschatological hope: Prophetic visions of a renewed Zion include the removal of tears and economic distress for widows, anticipating messianic fulfillment.
Foreshadowing Christ and New Testament Continuity
Old Testament concern for widows finds fullness in Jesus Christ:
• In Nazareth, Jesus cites Elijah and the widow of Zarephath to announce good news to the poor (Luke 4:25–26).
• He raises the widow’s son at Nain, restoring both life and social security (Luke 7:11–15).
• He commends the widow’s two mites as exemplary faith (Luke 21:1–4).
• The early church institutes practical structures so “no widow is neglected” (Acts 6:1), and apostolic instruction calls the congregation to “honor widows who are truly widows” (1 Timothy 5:3).
These New Testament developments affirm continuity with the Old Testament vision while situating widow care within the gospel community.
Practical and Ministry Implications
1. Local congregations are to ensure material support and relational inclusion of widows, mirroring God’s covenant compassion.
2. Advocacy for fair legal protection accords with biblical justice.
3. Pastoral care must address not only economic but also emotional and spiritual dimensions of widowhood.
4. Widow ministry showcases the church’s countercultural witness in a society prone to neglect the vulnerable.
Representative Old Testament References
Exodus 22:22;Deuteronomy 10:18; 14:29; 24:17–21; 26:12–13; 27:19
1 Kings 17:9–24;2 Kings 4:1–7
Job 24:3; 31:16;Psalm 68:5;Psalm 146:9
Proverbs 15:25
Isaiah 1:17, 23; 10:2;Jeremiah 7:6; 22:3;Lamentations 1:1; 5:3
Ezekiel 22:7;Zechariah 7:10;Malachi 3:5
Conclusion
The recurrent presence of אַלְמָנָה across the Old Testament canon underscores God’s unwavering concern for widows. The covenant community is commissioned to translate that concern into concrete action, thereby reflecting the character of the LORD who “upholds the widow and the fatherless” (Psalm 146:9).
Forms and Transliterations
אַ֭לְמָנָה אַ֭לְמָנוֹת אַלְמְנֹתָו֙ אַלְמְנֹתָיו֙ אַלְמְנוֹתֶ֖יהָ אַלְמְנוֹתָ֔יו אַלְמָנ֑וֹת אַלְמָנ֔וֹת אַלְמָנָ֔ה אַלְמָנָ֖ה אַלְמָנָ֣ה אַלְמָנָ֤ה אַלְמָנָ֥ה אַלְמָנָ֨ה אַלְמָנָֽה׃ אַלְמָנוֹת֙ אלמנה אלמנה׃ אלמנות אלמנותיה אלמנותיו אלמנתו אלמנתיו בְּאַלְמנוֹתָ֔יו באלמנותיו הָאַלְמָנָ֞ה האלמנה וְ֝אַלְמְנֹתָ֗יו וְ֝אַלְמָנָ֗ה וְאַלְמְנֹתֶ֖יךָ וְאַלְמָנ֔וֹת וְאַלְמָנָ֑ה וְאַלְמָנָ֖ה וְאַלְמָנָ֣ה וְאַלְמָנָ֤ה וְאַלְמָנָ֧ה וְאַלְמָנָה֙ וְהָֽאַלְמָנָה֙ וְהָאַלְמָנָ֖ה וְלָֽאַלְמָנָ֔ה וְלָאַלְמָנָ֔ה וְלָאַלְמָנָ֖ה ואלמנה ואלמנות ואלמנתיו ואלמנתיך והאלמנה ולאלמנה כְּאַלְמָנָ֑ה כְּאַלְמָנֽוֹת׃ כאלמנה כאלמנות׃ ’al·mā·nāh ’al·mā·nō·wṯ ’al·mə·nō·ṯāw ’al·mə·nō·w·ṯāw ’al·mə·nō·w·ṯe·hā ’almānāh ’almānōwṯ ’almənōṯāw ’almənōwṯāw ’almənōwṯehā almaNah almaNot almenoTav almenoTeiha bə’almnōwṯāw bə·’al·m·nō·w·ṯāw bealmnoTav hā’almānāh hā·’al·mā·nāh haalmaNah kə’almānāh kə’almānōwṯ kə·’al·mā·nāh kə·’al·mā·nō·wṯ kealmaNah kealmaNot vealmaNah vealmaNot vealmenoTav vealmenoTeicha vehaalmaNah velaalmaNah wə’almānāh wə’almānōwṯ wə’almənōṯāw wə’almənōṯeḵā wə·’al·mā·nāh wə·’al·mā·nō·wṯ wə·’al·mə·nō·ṯāw wə·’al·mə·nō·ṯe·ḵā wə·hā·’al·mā·nāh wə·lā·’al·mā·nāh wəhā’almānāh wəlā’almānāh
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