Lexical Summary
naarah: Young woman, girl, maiden
Original Word:נַעֲרָה
Part of Speech:Noun Feminine
Transliteration:na`arah
Pronunciation:nah-ah-RAH
Phonetic Spelling:(nah-ar-aw')
KJV: damsel, maid(-en), young (woman)
NASB:girl, girl's, maidens, maids, young, young lady, young woman
Word Origin:[feminine ofH5288 (נַעַר - young men)]
1. a girl (from infancy to adolescence)
Strong's Exhaustive Concordance
damsel, maiden, young woman
Feminine ofna'ar; a girl (from infancy to adolescence) -- damsel, maid(-en), young (woman).
see HEBREWna'ar
NAS Exhaustive Concordance
Word Originfem. of
naarDefinitiona girl, maiden
NASB Translationeach young lady (1), girl (21), girl's (11), maidens (8), maids (7), young (4), young ladies (1), young lady (4), young woman (2), young women (1), young...woman (1).
Brown-Driver-Briggs
II. ; — absolute
Judges 19:3 22t., also Qr
Genesis 24:14 20t. Genesis, Deuteronomy ( Kt in Pentateuch only
Deuteronomy 22:19, see below); plural absolute
1 Samuel 9:11 +, construct
Esther 4:4; suffix
Ruth 2:22;
Ruth 3:2,
Genesis 24:61;
Exodus 2:5, etc.; —
girl, damsel;little girl only2 Kings 5:2, compare2 Kings 5:4, perhaps = young daughtersJob 40:29; elsewhere = young woman1 Samuel 9:11; especially as marriageable,Genesis 24:14,16,28,55,57;Genesis 34:3,12 (all J),Deuteronomy 22:15 (twice in verse);Deuteronomy 22:16,19,20,21,24,26 (twice in verse);Deuteronomy 22:29;1 Kings 1:3,4;Esther 2:4,7,8,9,12 (twice in verse);Esther 2:13; specifically virginJudges 21:12;Deuteronomy 22:23,28;1 Kings 1:2;Esther 2:2,3(compareDeuteronomy 22:15b;Deuteronomy 22:20);betrothed girlDeuteronomy 22:25,27; young widowRuth 2:6;Ruth 4:12; of a concubineJudges 19:3,4,5,6,8,9, a prostituteAmos 2:7.
,maids (always plural),Genesis 24:61 (J),Exodus 2:5 (E),1 Samuel 25:42;Proverbs 9:3;Proverbs 27:27;Proverbs 31:15;Esther 2:9 (twice in verse);Esther 4:4,16; gleanersRuth 2:5,8,22,23;Ruth 3:2. —
. Kt in Pentateuch as feminine (Qr ) is probably not original; it is not found in Sam. Pentateuch, and feminine plural occurs Genesis, Exodus; compare Ges§§ 2n, 17c.
Topical Lexicon
Range of Meaning and Semantic NuancesThe term denotes a female in the season of youthful vigor—anywhere from the onset of puberty to the brink of mature womanhood. Context decides whether she is a free daughter in her father’s house, a bride‐to‐be, or a female servant. The word never carries the negative connotations later attached to “maid” in some cultures; instead it presents a picture of potential, purity, and promise.
Distribution in Scripture
Appearing about sixty-three times, the word is concentrated inGenesis 24 (Rebekah),Judges 19 (the Levite’s concubine), Song of Solomon, and various legal passages of Deuteronomy, with scattered occurrences in the historical books and Psalms. The breadth of settings—patriarchal narrative, civil law, royal court, rural harvest field—demonstrates its versatility.
Representative Narratives
• Rebekah (Genesis 24). From the moment Abraham’s servant prays, “Let the young woman to whom I say, ‘Please lower your jar’… let her be the one” (Genesis 24:14), the text calls Rebekah “young woman” fourteen times, stressing her suitability as covenant bride.
• Dinah (Genesis 34). The violation of “the young woman” (verse 3) becomes a case study in honor, justice, and disproportionate retaliation.
• Miriam and Pharaoh’s daughter’s attendant (Exodus 2:5-8). The quick thinking of a “young girl” helps preserve the future deliverer of Israel.
• Ruth (Ruth 2–3). Boaz instructs his foreman, “Do not lay a hand on the young woman” (Ruth 2:9), revealing a kinsman-redeemer’s protective heart.
• Abishag (1 Kings 1). A “young virgin” warms David’s aging body yet remains untouched, underscoring royal propriety and foreshadowing Solomon’s accession.
• Naaman’s servant (2 Kings 5:2-4). A captive “young girl” bears witness to the power of Israel’s God, leading a Syrian commander to faith-born obedience.
• The Shulammite and her peers (Song of Solomon 1:3; 6:8). The term signals romantic admiration and feminine solidarity.
Legal and Covenant Contexts
Deuteronomy 22 places the “young woman” under covenant protection. Charges of immorality must be substantiated (22:15), assaults are punished (22:25-27), and forced unions entail lifelong obligation (22:28-29). These statutes affirm the worth and dignity of youthful femininity within Israel’s theocratic society.
Social Roles
1. Daughter at home—subject to paternal oversight yet capable of decisive faith (Rebekah).
2. Bride—transitioning to wifehood under sanctified norms (Deuteronomy 22;Judges 21:12).
3. Servant—valued laborer whose welfare reflects covenant compassion (Exodus 2;Ruth 2;2 Kings 5).
Theological Themes
Purity: “Now the young woman was very beautiful, a virgin” (Genesis 24:16). Sexual wholeness mirrors Israel’s calling to be holy.
Protection of the Vulnerable: Laws and narratives showcase God’s concern for those easily exploited.
Covenant Continuity: From Rebekah to Ruth, the future of the promise often hinges on a naʿărāh whose faith and obedience advance redemptive history.
Worship and Praise: “Young men and maidens… let them praise the name of the LORD” (Psalm 148:12-13).
Prophetic and Wisdom Echoes
Song of Solomon elevates the naʿărāh as emblem of beauty and mutual delight—imagery the prophets later apply to restored Zion (e.g.,Jeremiah 31:13). Her joy prefigures the Church as bride of Christ.
Typological Significance
Rebekah’s ready response to the servant’s request foreshadows the Church’s Spirit-prompted readiness. Ruth, a Moabite “young woman,” pictures Gentile inclusion in Messiah’s lineage.
Practical Ministry Application
• Discipling young women (compareTitus 2:4-5) calls for fostering purity, wisdom, and vocational purpose.
• Safeguarding the vulnerable remains a non-negotiable gospel ethic, drawn from the Deuteronomic protections.
• Encouraging youthful initiative—Miriam, Ruth, and the Israelite servant girl show how God uses teenage courage for kingdom impact.
Conclusion
Strong’s 5291 paints a portrait of emerging womanhood under the gaze of a covenant-keeping God. Whether in tents of the patriarchs, fields of Bethlehem, palaces of Jerusalem, or exile households in Aram, the naʿărāh stands as a reminder that God advances His purposes through the faith, purity, and resilience of the young.
Forms and Transliterations
בְּנַעֲר֥וֹת בנערות הַֽנַּעֲרָ֔ הַֽנַּעֲרָ֔ה הַֽנַּעֲרָ֖ הַֽנַּעֲרָ֖ה הַֽנַּעֲרָ֗ הַֽנַּעֲרָ֗ה הַֽנַּעֲרָ֜ה הַֽנַּעֲרָ֡ה הַֽנַּעֲרָֽ׃ הַֽנַּעֲרָה֙ הַֽנַּעֲרָ֖ה הַֽנַּעֲרָ֗ה הַֽנַּעֲרָ֛ה הַֽנַּעֲרָ֜ה הַֽנַּעֲרָה֙ הַנְּעָר֔וֹת הַנַּעֲרָ֣ה הַנַּעֲרָ֥ הַנַּעֲרָ֥ה הנער הנער׃ הנערה הנערות וְהַֽנַּעֲרָ֖ה וְהַֽנַּעֲרָ֗ וְהַֽנַּעֲרָ֗ה וְהַנַּעֲרָ֤ה וְלַֽנַּעֲרָה֙ וְנַעֲרָ֜ה וְנַעֲרֹתֶ֗יהָ וְנַעֲרֹתֶ֥יהָ וְנַעֲרֹתַ֖י והנער והנערה ולנערה ונערה ונערתי ונערתיה לְנַעֲרֹתֶֽיהָ׃ לְנַעֲרוֹתֶֽיךָ׃ לַֽנַּעֲרָ֑ לַֽנַּעֲרָ֖ה לַֽנַּעֲרָֽה׃ לנער לנערה לנערה׃ לנערותיך׃ לנערתיה׃ נְעָר֔וֹת נְעָר֥וֹת נַ֣עֲרוֹתָ֔יו נַעֲר֨וֹת נַעֲרָ֣ה נַעֲרָ֤ה נַעֲרָ֨ה נַעֲרָֽה־ נַעֲרֹתֶ֔יהָ נַעֲרֹתֶ֣יהָ נַעֲרֹתָֽי׃ נַעֲרוֹתֶ֛יהָ נַעֲרוֹתָ֑יו נערה נערה־ נערות נערותיה נערותיו נערתי׃ נערתיה bə·na·‘ă·rō·wṯ bəna‘ărōwṯ benaaRot han·na·‘ă·rā han·na·‘ă·rāh han·nə·‘ā·rō·wṯ hanna‘ărā hanna‘ărāh hannaaRa hannaaRah hannə‘ārōwṯ hanneaRot lan·na·‘ă·rā lan·na·‘ă·rāh lanna‘ărā lanna‘ărāh lannaaRa LannaaRah lə·na·‘ă·rō·ṯe·hā lə·na·‘ă·rō·w·ṯe·ḵā ləna‘ărōṯehā ləna‘ărōwṯeḵā lenaaroTeicha lenaaroTeiha na‘ărāh na‘ărāh- na‘ărōṯāy na‘ărōṯehā na‘ărōwṯ na‘ărōwṯāw na‘ărōwṯehā na·‘ă·rāh na·‘ă·rāh- na·‘ă·rō·ṯāy na·‘ă·rō·ṯe·hā na·‘ă·rō·w·ṯāw na·‘ă·rō·w·ṯe·hā na·‘ă·rō·wṯ naaRah naaRot naaroTai naaroTav naaroTeiha nə‘ārōwṯ nə·‘ā·rō·wṯ neaRot vehannaaRa vehannaaRah velannaaRah venaaRah venaaroTai venaaroTeiha wə·han·na·‘ă·rā wə·han·na·‘ă·rāh wə·lan·na·‘ă·rāh wə·na·‘ă·rāh wə·na·‘ă·rō·ṯay wə·na·‘ă·rō·ṯe·hā wəhanna‘ărā wəhanna‘ărāh wəlanna‘ărāh wəna‘ărāh wəna‘ărōṯay wəna‘ărōṯehā
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