2424. chayyuth
Lexical Summary
chayyuth: Life, living creatures, vitality

Original Word: חַיּוּת
Part of Speech: Noun Feminine
Transliteration: chayuwth
Pronunciation: khah-YOOTH
Phonetic Spelling: (khah-yooth')
KJV: X living
NASB: living
Word Origin: [from H2421 (חָיָה - To live)]

1. life

Strong's Exhaustive Concordance
living

From chayah; life -- X living.

see HEBREW chayah

NAS Exhaustive Concordance
Word Origin
from chayah
Definition
living
NASB Translation
living (1).

Brown-Driver-Briggs
חַיּוּת noun feminine abstract אַלְמְנוּת חַיּוּת 2 Samuel 20:3, literally 'widowhood of livingness,' Dr; We reads אַלְמָנוֺת חַיּוֺת living widows ('grass-widows,' who were separated from their husbands), after ᵐ5 χῆραι ζῶσαι, so SS.

Topical Lexicon
Biblical Setting

The only occurrence of חַיּוּת (Strong’s 2424) stands at the close of Absalom’s revolt: “So they were confined until the day of their death, living as widows” (2 Samuel 20:3). The phrase “living as widows” (אַלְמְנוּת חַיּוּת) highlights an ongoing, settled condition. David’s ten concubines had been publicly violated by Absalom (2 Samuel 16:22); royal honor demanded that David neither resume marital relations with them nor release them to other men. They therefore received provision but remained in perpetual seclusion. חַיּוּת underlines that theirs was not a temporary mourning period but a lifelong, embodied reality.

Historical and Cultural Background

1. Royal prerogative. In the Ancient Near East the royal harem symbolized dynastic stability. Any sexual use of a king’s concubines by another man was tantamount to a coup (2 Samuel 16:21–22).
2. Legal tension. Mosaic Law protected widows (Exodus 22:22; Deuteronomy 24:17) and expected levirate remarriage for childless widows (Deuteronomy 25:5–10). Yet concubines of a reigning monarch occupied a unique category: they were neither free women nor lawful wives of another line.
3. Social cost. The women’s healthy “living” (חַיּוּת) contrasted with their social death. Like many marginalized groups—foreigners, orphans, lepers—their physical life continued while their communal life ended.

Covenantal and Ethical Implications

• Guardianship and provision. David “provided for them” (2 Samuel 20:3), illustrating the covenantal ethic that leadership entails material care for the vulnerable (Psalm 72:4; Isaiah 1:17).
• Sexual holiness. By abstaining, David avoided further dishonor and reaffirmed boundaries established in Leviticus 18. The king’s personal integrity mattered for the nation’s spiritual health (Proverbs 16:12).
• The permanence of sin’s fallout. Decisions made in times of rebellion created irreversible conditions. The ongoing חַיּוּת of widowhood testifies that forgiveness does not always remove temporal consequences (2 Samuel 12:10–14; Galatians 6:7).

Theological Reflections

1. Life within loss. Scripture often pairs life-language with suffering to show God’s sustaining grace (Job 1:21; Lamentations 3:22-23). Even in confinement these women lived under divine providence.
2. Anticipation of redemption. Isaiah envisions a day when the “barren woman” sings (Isaiah 54:1). The Gospel reveals Christ as the Bridegroom who gathers the forsaken (John 4:18–29; Ephesians 5:25–27). The concubines’ חַיּוּת invites hope for a fuller life beyond earthly limitations (Revelation 19:7).
3. The cost of royal privilege. David’s action reminds believers that the true King willingly bore shame Himself rather than impose it on others (Philippians 2:5-8).

Pastoral and Ministry Applications

• Compassion for the socially sidelined. Modern parallels include victims of abuse, those living with lifelong stigma, or believers isolated by circumstances. The Church is called to extend tangible provision and relational inclusion (James 1:27).
• Responsible leadership. Authority must never exploit; it safeguards dignity. Elders and pastors model David’s restraint while surpassing him through gospel-driven restoration (1 Timothy 5:1-3).
• Embracing those in extended liminality. Congregations can help individuals whose situations will not change this side of glory—chronic illness, relational loss—experience abundant life in Christ (John 10:10).

Summary

חַיּוּת in 2 Samuel 20:3 captures the tension of living breath within a widowed existence. It illumines themes of protection, consequence, and sustained hope, urging God’s people toward faithful stewardship of power and compassionate care for the long-term wounded while anticipating the consummate restoration promised in the reign of Jesus Christ.

Forms and Transliterations
חַיּֽוּת׃ חיות׃ chaiYut ḥay·yūṯ ḥayyūṯ
Links
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Englishman's Concordance
2 Samuel 20:3
HEB: מֻתָ֖ן אַלְמְנ֥וּת חַיּֽוּת׃ ס
NAS: of their death, living as widows.
KJV: of their death, living in widowhood.
INT: dead widows living

1 Occurrence

Strong's Hebrew 2424
1 Occurrence


ḥay·yūṯ — 1 Occ.

2423
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