1 Kings 17:12 — Word Study
WLCוַתֹּ֗אמֶר חַי־ יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אִם־ יֶשׁ־ לִ֣י מָע֔וֹג כִּ֣י אִם־ מְלֹ֤א כַף־ קֶ֙מַח֙ בַּכַּ֔ד וּמְעַט־ שֶׁ֖מֶן בַּצַּפָּ֑חַת וְהִנְנִ֨י מְקֹשֶׁ֜שֶׁת שְׁנַ֣יִם עֵצִ֗ים וּבָ֙אתִי֙ וַעֲשִׂיתִ֙יהוּ֙ לִ֣י וְלִבְנִ֔י וַאֲכַלְנֻ֖הוּ וָמָֽתְנוּ׃
BSABut she repliedʼâmar▸ As surely as the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the one supreme God] liveschay haveyêsh noʼim breadmâʻôwg [not even a cake] onlykîy a handfulmᵉlôʼ [the fullness of the hand] of flourqemach [used to make bread] in a jarkad [a container for storing food] and a littlemᵉʻaṭ [a small amount] oilshemen [often referring to olive oil] in a jugtsappachath [a cruse, a flat jar for liquids] Lookhên I am gatheringqâshash [to assemble, collect] ◂a couple ofshᵉnayim sticksʻêts [two, a pair] to take homebôwʼ■ and prepare [a meal]ʻâsâh■ [to make, do, food, nourishment] ◂and my sonbên [a descendant, a child] so that we may eat itʼâkal■ [to devour, consume] and diemûwth [to cease living, perish]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֗אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| חַי־ | [by] [the] life | Adj |
| יְהוָ֤ה | of Yahweh | Noun proper |
| אֱלֹהֶ֙יךָ֙ | God your | Noun common masculine plural construct, suffix |
| אִם־ | if | Particle |
| יֶשׁ־ | there | Part |
| לִ֣י | to me | Preposition, suffix |
| מָע֔וֹג | [is] food | Noun common, masculine singular absolute |
| כִּ֣י | that | Particle |
| אִם־ | except | Particle |
| מְלֹ֤א | [the] fullness of | Noun common, masculine singular construct |
| כַף־ | a palm of | Noun common, feminine singular construct |
| קֶ֙מַח֙ | flour | Noun common, masculine singular absolute |
| בַּכַּ֔ד | in jar | Preposition, noun common feminine singular absolute |
| וּמְעַט־ | and a little of | Conjunction, noun common masculine singular construct |
| שֶׁ֖מֶן | oil | Noun common, masculine singular absolute |
| בַּצַּפָּ֑חַת | in jug | Preposition, noun common feminine singular absolute |
| וְהִנְנִ֨י | and here I | Conjunction, particle, suffix |
| מְקֹשֶׁ֜שֶׁת | [am] gathering | Verb, Piel, participle (active) feminine singular |
| שְׁנַ֣יִם | two | Noun common, both dual absolute |
| עֵצִ֗ים | wood | Noun common, masculine plural absolute |
| וּבָ֙אתִי֙ | and I will go | Verb, Qal, sequential perfect first person common singular |
| וַעֲשִׂיתִ֙יהוּ֙ | and I will prepare it | Verb qal sequential perfect first person common singular, suffix |
| לִ֣י | for myself | Preposition, suffix |
| וְלִבְנִ֔י | and for son my | Conjunction, preposition, noun common masculine singular construct |
| וַאֲכַלְנֻ֖הוּ | and we will eat it | Verb qal sequential perfect first person common plural, suffix |
| וָמָֽתְנוּ׃ | and we will die | Verb, Qal, sequential perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.” |
| KJV | And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. |
| ASV | And she said, As Jehovah thy God liveth, I have not a cake, but a handful of meal in the jar, and a little oil in the cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. |
| YLT | And she saith, 'Jehovah thy God liveth, I have not a cake, but the fulness of the hand of meal in a pitcher, and a little oil in a dish; and lo, I am gathering two sticks, and have gone in and prepared it for myself, and for my son, and we have eaten it — and died.' |
| WEB | She said, “As Yahweh your God lives, I don’t have anything baked, but only a handful of meal in a jar and a little oil in a jar. Behold, I am gathering two sticks, that I may go in and bake it for me and my son, that we may eat it, and die.” |
| BBE | Then she said, By the life of the Lord your God, I have nothing but a little meal in my store, and a drop of oil in the bottle; and now I am getting two sticks together so that I may go in and make it ready for me and my son, so that we may have a meal before our death. |
The translations agree on the widow's declaration regarding her lack of food and the dire situation she faces.
The sentence has one main clause followed by several subordinate clauses that elaborate on the widow's situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָעוֹג
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Kings 17:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Widow of Zarephathgenerated
1 Kings 17:12 recounts the interaction between the prophet Elijah and a widow during a time of severe drought. The widow's response to Elijah reveals her bleak circumstances, as she has only a handful of flour and a little oil left. This moment sets the stage for a miraculous provision from God, showcasing His care for those in desperate need.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 17:1 | Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!” |
| 2 | 1 Samuel 14:39–45 | As surely as the LORD who saves Israel lives, even if it is my son Jonathan, he must die!” But not one of the troops said a word. |
| 3 | 1 Samuel 20:3–21 | But David again vowed, “Your father knows very well that I have found favor in your eyes, and he has said, ‘Jonathan must not know of this, or he will be grieved.’ As surely as the LORD lives and as you yourself live, there is but a step between me and death.” |
| 4 | 1 Samuel 25:26 | Now, my lord, as surely as the LORD lives and you yourself live, the LORD has held you back from coming to bloodshed and avenging yourself with your own hand. May your enemies and those who seek harm for my lord be like Nabal. |
| 5 | 1 Samuel 26:10 | David added, “As surely as the LORD lives, the LORD Himself will strike him down; either his day will come and he will die, or he will go into battle and perish. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְהוָ֤ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the covenant God of Israel, emphasizing His eternal and self-existent nature. This name is foundational in the Hebrew Bible, representing God's relationship with His people and His role as their protector and provider.
In this verse, the widow invokes the name of Yahweh to affirm her truthfulness, indicating the seriousness of her claim. By referencing Yahweh's life, she underscores the gravity of her situation, as she faces starvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the widow's declaration regarding her lack of food and the dire situation she faces.
Sentence Structuregenerated
The main verb in this verse is וַתֹּ֗אמֶר, and she said, which governs the rest of the sentence. The widow's statement includes a conditional clause introduced by אִם־ (if), followed by her declaration of having only a small amount of flour and oil.
The structure emphasizes the widow's situation, with her declaration leading into the specifics of what she possesses, culminating in her intention to prepare a final meal.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), maintaining the reverence of the divine name. This choice reflects the translators' intent to convey the authority and sovereignty of God in the context of the widow's plea.
The Greek rendering captures the essence of the Hebrew text while adapting it for a Hellenistic audience, emphasizing God's role as the Lord.
In plain words — the whole versegenerated
1 Kings 17:12 shows a widow in Zarephath telling Elijah that she has no bread, only a handful of flour and a little oil. She is gathering sticks to prepare a final meal for herself and her son before they die from hunger.
Frequently Asked Questionsgenerated
She means that her resources are nearly depleted, and she is at the end of her ability to provide food for herself and her son.
She invokes the name of the LORD to emphasize the seriousness of her situation and to affirm the truth of her statement.
This story illustrates that even in dire circumstances, God can provide for those who trust in Him, as seen in the miraculous events that follow.
Gathering sticks signifies her last effort to prepare a meal, highlighting her desperation and the gravity of the famine.
Reflection Questionsgenerated
- What does this passage teach us about trusting God in difficult times?
- How can we respond to those in need, as Elijah did?
- In what ways have we experienced God's provision in our own lives?
- What can we learn from the widow's honesty about her situation?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss themes of faith and divine provision, illustrating the widow's plight as a lesson in reliance on God.
Let us further see where blessed Elijah found that widow, dearly beloved. She had gone out to get water and to pick up sticks of wood. Let us now consider what the water and the wood signify.Early Church Fathers on 1 Kings 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 17:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she said, as the Lord thy God liveth,.... Which shows her to be a good woman, swearing by the living God, and him only, and that she took Elijah to be a good man, and a prophet of the Lord: I
Read John Gill on 1 Kings 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little
Read Robert Jamieson on 1 Kings 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the Lord thy God liveth; by which she discovers, that though she was a Gentile, yet she owned the God of Israel as the true God. Two sticks, i.e. a few sticks, that number being oft used indefinitely for any small number, both in Scripture, as , and by other authors. That we may eat it, and die; for having no more provision, we must needs perish with hunger. For though the famine was only in the land of Israel, yet the effects of it were in Tyre and Zidon, which were fed by the corn of that land. See . Or the same famine might be in those parts also; the chief cause of the famine, to wit, the worship of Baal, being common to both places.
Read Matthew Poole on 1 Kings 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 17:12 And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.Ver. 12. I have not a cake.] Not so much food ready as a cake. Half a cake, we say, is better than no bread: but here it was not to be had. It is God’ s glory to help at a pinch. This poor widow was not alone distressed, but the rest of the Zidonians also, who as they had sent their idolatry to Israel, together with their daughter Jezebel, so do they partake of their punishment. Menander, a heathen historian, brought in by Josephus…
Read John Trapp on 1 Kings 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) I have not a cake.—The famine may have already extended to Phœnicia; for there, according to Menander, it lasted for a year; or, since the country depended upon Israel for supplies, the distress may have been only the reflex effect of the famine in Israel. As the Lord thy God liveth.—The phrase indicates a recognition of Elijah as a prophet of Jehovah the God of Israel, but probably (as, indeed, seems to be implied by the use of the words “thy God”) no acknowledgment of Him as yet by the woman herself, such as the neighbouring heathen (as, for example, Hiram in the days of Solomon) often yielded.
Read Charles John Ellicott on 1 Kings 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. A handful of meal in a barrel] The word כד cad is to be understood as implying an earthen jar; not a wooden vessel, or barrel of any kind. In the East they preserve their corn and meal in such vessels; without which precaution the insects would destroy them. Travellers in Asiatic countries abound with observations of this kind. The word cruse, צפחת tsappachath, says Jarchi, signifies what in our tongue is expressed by bouteille, a bottle. Jarchi was a French rabbin.
Read AdamClarke on 1 Kings 17 →CambridgeThe Cambridge Bible for Schools and Colleges12. meal in a [R.V. the] barrel … oil in a [R.V. the] cruse] The definite article is expressed in the original, and represented by the LXX. The barrel and the cruse were the special domestic articles in every house, and would be spoken of definitely. two sticks] i.e. some small quantity. Thus we often say ‘a couple’ when we do not mean ‘two’ only. my son] The LXX. renders by the plural ‘sons,’ perhaps because it is said, in 1 Kings 17:15, that ‘she and he and her house did eat many days.’ Josephus gives the singular ‘my son’ as the Hebrew. eat it, and die] The drought had already brought so poor a person to the point of starvation.
Read Cambridge on 1 Kings 17 →Albert Barnes1798–1870Barnes' Notes on the BibleAs the Lord thy God liveth - The words do not prove that the woman was an Israelite, or a worshipper of the true God; any Phoenician, recognizing in Elijah’s appearance the garb and manner of a
Read Albert Barnes on 1 Kings 17 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.”
She said, “As Yahweh your God lives, I don’t have anything baked, but only a handful of meal in a jar and a little oil in a jar. Behold, I am gathering two sticks, that I may go in and bake it for me and my son, that we may eat it, and die.”
But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.”
She said, “As certainly as the Lord your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I’m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.”
Tyndale line
And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And she said, As Jehovah thy God liveth, I have not a cake, but a handful of meal in the jar, and a little oil in the cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in the barrel, and a little oil in the cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And she said, As the LORD thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse: and behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And shee sayde, As the Lord thy God liueth, I haue not a cake, but euen an handfull of meale in a barrel, and a litle oyle in a cruse: and behold, I am gathering a fewe stickes for to go in, and dresse it for me and my sonne, that we may eate it, and dye.
Strictly literal
And she said, As Jehovah thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse; and behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And she saith, 'Jehovah thy God liveth, I have not a cake, but the fulness of the hand of meal in a pitcher, and a little oil in a dish; and lo, I am gathering two sticks, and have gone in and prepared it for myself, and for my son, and we have eaten it — and died.'
And she says, “Your God YHWH lives, I do not have a cake, but the fullness of the hand of meal in a pitcher, and a little oil in a dish; and behold, I am gathering two sticks, and have gone in and prepared it for myself, and for my son, and we have eaten it—and died.”
And she said, As the Lord thy God liveth, I have nothing baked, but a handful of meal in a jar, and a little oil in a cruise: and, behold, I am gathering a couple of sticks, that I may go in and prepare it for me and my son; and when we have eaten it, we shall have to die.
She replied, “As Yahweh your God lives, I do not have any bread, but only a handful of meal in a jar and a little oil in a jug. See, I am gathering two sticks so I may go in and cook it for me and my son, that we may eat it, and die.”
From the Latin
And she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruse: behold I am gathering two sticks that I may go in and dress it, for me and my son, that we may eat it, and die.
Simplified
She replied, “As the Lord your God lives, I have no bread, only a handful of flour is left in a jar and a little bit of olive oil in a jug. Right now I am gathering a few sticks so I can go and cook what's left for myself and my son so we can eat it, and then we'll die.”
Then she said, By the life of the Lord your God, I have nothing but a little meal in my store, and a drop of oil in the bottle; and now I am getting two sticks together so that I may go in and make it ready for me and my son, so that we may have a meal before our death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all 27 words matched in the Septuagint's translation. This consistency highlights the reliability of the text across different traditions.
וַתֹּ֗אמֶר חַי־ יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אִם־ יֶשׁ־ לִ֣י מָע֔וֹג כִּ֣י אִם־ מְלֹ֤א כַף־ קֶ֙מַח֙ בַּכַּ֔ד וּמְעַט־ שֶׁ֖מֶן בַּצַּפָּ֑חַת וְהִנְנִ֨י מְקֹשֶׁ֜שֶׁת שְׁנַ֣יִם עֵצִ֗ים וּבָ֙אתִי֙ וַעֲשִׂיתִ֙יהוּ֙ לִ֣י וְלִבְנִ֔י וַאֲכַלְנֻ֖הוּ וָמָֽתְנוּ׃
27 of the 27 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 17:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מָעוֹג (ma`owg) refers to a type of cake or bun. It is derived from the root meaning related to a table or feast, suggesting a connection to food. The entries consistently emphasize its culinary aspect without significant disagreement among the lexicons.
מָעוֹג n.[m.] cake
base
H4580 מָעוֹג
4580 ma`owg maw-ogue'
from 5746; a cake of bread (with 3934 a table- buffoon, i.e.
parasite):--cake, feast.
see HEBREW for 05746
see HEBREW for 03934
מָעוֹג (ma.og) — bun.
cake
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֶ֫מַח (qemach) refers to flour or meal, derived from a likely unused root meaning to grind. The entries consistently define it as flour or meal, with no significant disagreement among the lexicons.
קֶ֫מַח n.[m.] flour, meal
base
H7058 קֶ֫מַח flour, meal
7058 qemach keh'-makh
from an unused root probably meaning to grind;
flour:--flour, meal.
קֶ֫מַח (qe.mach) — flour.
flour, meal, meal flour
N-ms — Noun common · masculine singular absoluteHNcmsa
flour.
See BREAD; FOOD.
Flour
Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29).
[BREAD]
→ See BARLEY
→ See BREAD
→ See OFFERING
→ See WHEAT
כַּד (kad) refers to a jar, specifically a large, portable container typically made of earthenware. The word is derived from an unused root meaning to deepen, and it is used in domestic contexts, often indicating a vessel for holding liquids.
H3537 כַּד jar
3537 kad kad
from an unused root meaning to deepen; properly, a pail; but
generally of earthenware; a jar for domestic
purposes:--barrel, pitcher.
כַּד (kad) — jar.
jar, large jar (portable)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
jar.
See BARREL.
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
N-ms — Noun common · masculine singular absoluteHNcmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
צַפַּ֫חַת (tsappachath) refers to a jar or jug, typically flat or broad in shape. It is derived from an unused root meaning to expand. The entries consistently describe it as a container for liquids.
צַפַּ֫חַת n.f. jar, jug, of flat or broad shape
base
H6835 צַפַּ֫חַת
6835 tsappachath tsap-pakh'-ath
from an unused root meaning to expand; a saucer (as
flat):--cruse.
צַפַּ֫חַת (tsap.pa.chat) — jar.
jar, jug (for liquids)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Conj | Part | Suff — Conjunction · particle · suffixHC/Tj/Sp1bs
קָשַׁשׁ (qashash) is a verb meaning to gather or collect, specifically referring to stubble or sticks. It may also imply assembling or gathering together. The word is derived from a primitive root related to becoming sapless through drought, indicating a connection to foraging. There is some uncertainty in the lexicons regarding its exact usage and meaning.
[קָשַׁשׁ] vb. denom. Pō‛. gather stubble
base
[קָשַׁשׁ] vb. denom. Pō‛. doubtful gather stubble, sticks
base
H7197a קָשַׁשׁ vb. denom. Pō‛. gather stubble H7197b קָשַׁשׁ doubtful gather stubble, sticks
7197 qashash kaw-shash'
a primitive root; to become sapless through drought; used
only as denominative from 7179; to forage for straw, stubble
or wood; figuratively, to assemble:--gather (selves)
(together).
see HEBREW for 07179
קָשַׁשׁ (qa.shash) — to gather.
to gather, collect, gather stubble or sticks
קָשַׁשׁ (qa.shash) — to assemble.
1) to gather, assemble
1a) (Qal) to gather together
1b) (Hithpoel) to gather oneself together
V-m — Verb · Piel · participle (active) feminine singularHVprfsa
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — Noun common · both dual absoluteHNcbda
too.
See NUMBER.
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-mp — Noun common · masculine plural absoluteHNcmpa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-Perf-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-Perf-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-Perf-1cp | Suff — Verb qal sequential perfect first person common plural · suffixHc/Vqq1cp/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-1cp — Verb · Qal · sequential perfect first person common pluralHc/Vqq1cp
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…