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The name Palmoni (Hebrew: פלמוני, romanized: Palmōnî) appears in the original Hebrew in the biblical book of Daniel. [1] The still widely used King James Version of 1611 refers to Palmoni indirectly as "that certain saint" – "or," as a marginal note from the translators says, "the numberer of secrets, or, the wonderful numberer: Heb. Palmoni."
This is a list of English words of Hebrew origin. Transliterated pronunciations not found in Merriam-Webster or the American Heritage Dictionary follow Sephardic/Modern Israeli pronunciations as opposed to Ashkenazi pronunciations, with the major difference being that the letter taw ( ת ) is transliterated as a 't' as opposed to an 's'.
Phinehas slaying Zimri and Cozbi, by Joos van Winghe. Cozbi or Kozbi (Biblical Hebrew: כָּזְבִּי, tr. Kozbī) is mentioned in Numbers 25 in the Hebrew Bible as "[the] daughter of Zur", a prominent Midianite, and a wife or concubine of the Israelite Zimri, [1] son of Salu.
Peninnah (Hebrew: פְּנִנָּה Pəninnā; sometimes transliterated Penina) was one of Elkanah's two wives, briefly mentioned in the first Book of Samuel (1 Samuel 1:2). [ 1 ] [ 2 ] Her name derives from the word פְּנִינָּה ( pəninā ), meaning "pearl."
A Shulamite (or Shulammite; Biblical Hebrew: שׁוּלַמִּית, romanized: Šūlammîṯ, Koinē Greek: Σουλαμῖτις, romanized: Soulamîtis, Medieval Latin: Sūlamītis) is a person from Shulem. The Hebrew Bible identifies as a Shulamite the dark-skinned female figure in the Song of Songs (Song 6:13).
Shoshana (Shoshánna(h), שׁוֹשַׁנָּה) is a Hebrew feminine first name. It is the name of at least two women in the Bible and, via Σουσάννα (Sousanna), it developed into such European and Christian names as Susanna, Susan, Susanne, Susana, Susannah, Suzanne, Susie, Suzie, Sanna and Zuzana.
Maze, Mazo, Mazer (acronym of the Hebrew phrase mi zera Aharon hakohen, meaning "from the seed of Aaron the priest") Azoulay (acronym of the Hebrew phrase ishah zonah ve'challelah lo yikachu, meaning "a foreign [non-Israelite woman] or divorced [Israelite woman] shall not he take": a prohibition binding on kohanim, Leviticus 21:7 )
Carol Meyers notes that "unlike virtually all women in biblical narratives, she is not presented as the 'wife' of someone". [2] Claudia Camp says that the woman is "both independent and maternal, powerful and pious." [3] The proposal to build a room for Elisha originates with the woman and is supported by her husband (2 Kings 4:9–10).