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Translation	Verse	Text
Strong Concordance	Pr 21:19	It is better [02896] to dwell [03427] in the wilderness [0776] [04057], than with a contentious [04079] [04066] and an angry [03708] woman [0802].

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Word	King James Dictionary - Definition
CONTENTIOUS	Loving quarrel; fond of strife.

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Word	Easton Dictionary - Definition
DWELL	Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks. God "dwells in light" (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph. 3:17-19). The Holy Spirit dwells in believers (1 Cor. 3:16; 2 Tim. 1:14). We are exhorted to "let the word of God dwell in us richly" (Col. 3:16; Ps. 119:11). Dwell deep occurs only in Jer. 49:8, and refers to the custom of seeking refuge from impending danger, in retiring to the recesses of rocks and caverns, or to remote places in the desert.

Word

Easton Dictionary - Definition

DWELL

Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.

God "dwells in light" (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph. 3:17-19). The Holy Spirit dwells in believers (1 Cor. 3:16; 2 Tim. 1:14). We are exhorted to "let the word of God dwell in us richly" (Col. 3:16; Ps. 119:11).

Dwell deep occurs only in Jer. 49:8, and refers to the custom of seeking refuge from impending danger, in retiring to the recesses of rocks and caverns, or to remote places in the desert.

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Word	American Tract Society - Definition
WILDERNESS	See DESERT.

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Word	Easton Dictionary - Definition
WILDERNESS	(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8). "The wilderness of the sea" (Isa. 21:1). Principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20)." A Short Analysis of the O.T. (2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7). (3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is rendered "plain" (R.V., "Arabah"). (4.) Tziyyah, a "dry place" (Ps. 78:17; 105:41). (5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" (Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). The western portion of it is called the "wilderness of Shur" (Ex. 15:22), and the eastern the "wilderness of Paran." The "wilderness of Judea" (Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19.

Word

Easton Dictionary - Definition

WILDERNESS

(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8).

"The wilderness of the sea" (Isa. 21:1). Principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20)." A Short Analysis of the O.T.

(2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7).

(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is rendered "plain" (R.V., "Arabah").

(4.) Tziyyah, a "dry place" (Ps. 78:17; 105:41).

(5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" (Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). The western portion of it is called the "wilderness of Shur" (Ex. 15:22), and the eastern the "wilderness of Paran."

The "wilderness of Judea" (Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19.

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Word

American Tract Society - Definition

WOMAN

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 those of Christianity: the former with mind and soul undeveloped, secluded, degraded, the mere toys and slaves of their husbands; the latter educated, refined, ennobled, cheering and blessing the world. Christianity forbids a man to have more than one wife, or to divorce her for any cause but one, Mt 5:32 19:3-9; declares that bond and free, male and female, are all one in Christ, Ga 3:28; and that in heaven they are no more given in marriage, but are as the angels of God, Mt 22:33. If woman was first in the Fall, she was honored in the exclusive parentage of the Savior of mankind; and women were the truest friends of Christ while on earth. The primal curse falls with heaviest weight on woman; but the larger proportion of women in our churches may indicate that it was the purpose of God to make his grace to man "yet more abound" to her who was the first in sinning and suffering.

In the East, women have always lived in comparative seclusion, not appearing in public unless closely veiled, not mingling in general society, nor seen the men who visit their husbands and brothers, nor even taking their meals with the men of their own family. Their seclusion was less in the rural districts than in towns, and among the Jews than among most to her nations. They were chiefly engaged in domestic duties, Pr 31:1-31; among which were grinding flour, baking bread, making cloth, needle work, etc. The poor gleaned the remnants of the harvest; the daughters of he patriarchs joined in tending their fathers' flocks, Ge 29:9 Ex 2:16; and females of all classes were accustomed to draw water for family use, bearing it in earthen pitchers on their shoulders often for a considerable distance, Ge 24:15-20 Joh 7:28.

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Word	Easton Dictionary - Definition
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 (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well (Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6; Ex. 2:16). The word "woman," as used in Matt. 15:28, John 2:4 and 20:13, 15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.

Word

Easton Dictionary - Definition

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 (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well (Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6; Ex. 2:16).

The word "woman," as used in Matt. 15:28, John 2:4 and 20:13, 15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.

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