1 Samuel 25:11 — Word Study
WLCוְלָקַחְתִּ֤י אֶת־ לַחְמִי֙ וְאֶת־ מֵימַ֔י וְאֵת֙ טִבְחָתִ֔י אֲשֶׁ֥ר טָבַ֖חְתִּי לְגֹֽזְזָ֑י וְנָֽתַתִּי֙ לַֽאֲנָשִׁ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתִּי אֵ֥י מִזֶּ֖ה הֵֽמָּה׃
BSAWhy should I takelâqach [as my own, seize] my breadlechem [food, sustenance] andʼêth watermayim [refreshment, life-giving liquid] and the meatṭibchâh [flesh, slaughtered animals] I have slaughteredṭâbach■ [killed, prepared] for my shearersgazâz [workers, those who cut the wool] and give themnâthan [offer, provide] whose originʼay [source, beginnings] I do notlôʼ knowyâdaʻ■ [am unaware of, have no knowledge of]
| Greek | English | Parsing |
|---|---|---|
| וְלָקַחְתִּ֤י | and will I take | Verb, Qal, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| לַחְמִי֙ | bread my | Noun common both singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מֵימַ֔י | water my | Noun common masculine plural construct, suffix |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| טִבְחָתִ֔י | slaughter my | Noun common feminine singular construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| טָבַ֖חְתִּי | I have slaughtered | Verb, Qal, perfect first person common singular |
| לְגֹֽזְזָ֑י | for shearers my | Preposition, verb qal participle (active) masculine plural common, suffix |
| וְנָֽתַתִּי֙ | and will I give [them] | Verb, Qal, sequential perfect first person common singular |
| לַֽאֲנָשִׁ֔ים | to men | Preposition, noun common masculine plural absolute |
| אֲשֶׁר֙ | who | Particle |
| לֹ֣א | not | Particle |
| יָדַ֔עְתִּי | I know | Verb, Qal, perfect first person common singular |
| אֵ֥י | where? | Particle |
| מִזֶּ֖ה | from this | Preposition, particle |
| הֵֽמָּה׃ | [are] they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why should I take my bread and water and the meat I have slaughtered for my shearers, and give them to these men whose origin I do not know?” |
| KJV | Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? |
| ASV | Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they are? |
| YLT | and I have taken my bread, and my water, and my flesh, which I slaughtered for my shearers, and have given [it] to men whom I have not known whence they [are]!' |
| WEB | Shall I then take my bread, my water, and my meat that I have killed for my shearers, and give it to men who I don’t know where they come from?” |
| BBE | Am I to take my bread and my wine and the meat I have got ready for my wool-cutters and give it to men coming from I have no idea where? |
The translations agree on the meaning of Nabal's refusal to share his provisions.
The sentence is structured around a main question, followed by detailed descriptions of what Nabal possesses and to whom he refers.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbלָקַח
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 Samuel 25:11
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 — Nabal's Refusal to David's Mengenerated
1 Samuel 25:11 records Nabal's response to David's men, highlighting his unwillingness to share his resources with those he does not know. This moment illustrates the tension between hospitality and self-preservation, as Nabal prioritizes his own interests over the needs of others. The surrounding verses set the stage for a conflict that arises from this refusal, leading to significant consequences for Nabal and his household.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:3 | His name was Nabal, and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband, a Calebite, was harsh and evil in his dealings. |
| 2 | 1 Samuel 24:13 | As the old proverb says, ‘Wickedness proceeds from the wicked.’ But my hand will never be against you. |
| 3 | Deuteronomy 8:17 | You might say in your heart, “The power and strength of my hands have made this wealth for me.” |
| 4 | Judges 8:6 | But the leaders of Succoth asked, “Are the hands of Zebah and Zalmunna already in your possession, that we should give bread to your army?” |
| 5 | Job 31:17 | if I have eaten my morsel alone, not sharing it with the fatherless— |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — לָקַחְתִּ֤י, la.kach.Tigenerated
The verb לָקַח (*laqach*) means 'to take' and indicates an action of receiving or seizing something. In this verse, it is in the first person singular perfect form, indicating Nabal's personal decision to withhold his provisions.
This choice of verb emphasizes Nabal's ownership and control over his resources, as he questions the need to take from what is his. The context reveals his attitude towards hospitality and his reluctance to share with those he perceives as strangers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of Nabal's refusal to share his provisions.
Sentence Structuregenerated
The main verb לָקַחְתִּ֤י (*I will take*) governs the entire sentence, with several noun phrases and clauses following it. The structure emphasizes Nabal's personal action and the objects he refers to, creating a clear hierarchy of his possessions.
The sentence flows logically from Nabal's question, leading to a series of phrases that detail what he possesses and whom he refuses to give it to. This structure highlights the contrast between his resources and the strangers' needs.
Septuagint Backgroundgenerated
The Septuagint translates לָקַחְתִּ֤י as λήμψομαι (*I will take*), indicating a direct correspondence in meaning. This choice reflects the same sense of possession and refusal present in the Hebrew.
The use of λήμψομαι aligns with the Greek understanding of taking ownership, reinforcing Nabal's stance in the narrative.
In plain words — the whole versegenerated
1 Samuel 25:11 shows Nabal questioning why he should give his food and water to men he does not know. This highlights his unwillingness to share with strangers, emphasizing his focus on self-interest.
Frequently Asked Questionsgenerated
Nabal's refusal to share his provisions indicates a lack of hospitality and a self-centered attitude, prioritizing his own interests over the needs of others.
This verse contrasts with the biblical theme of hospitality, where sharing resources with strangers is often encouraged and seen as a virtue.
Nabal's refusal to help David's men leads to conflict and ultimately severe consequences for him and his household.
David's request for provisions and Nabal's refusal highlight the challenges David faced in establishing his leadership and the importance of alliances.
Reflection Questionsgenerated
- What does this passage teach about the importance of hospitality?
- How can we apply the lessons from Nabal's refusal in our own lives?
- In what ways can we ensure we are generous with our resources?
- What can we learn about the consequences of selfishness from Nabal's story?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 25:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall I then take my bread, and my water,.... Which include all food and liquors, everything eatable and drinkable; and "water" may be particularly mentioned, because very scarce in the wilderness,
Read John Gill on 1 Samuel 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy water; he speaketh thus, either because in those hot and dry parts water was scarce and precious; or water is here put for any kind of drink, as bread is oft taken for all sorts of meat.
Read Matthew Poole on 1 Samuel 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 25:11 Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give [it] unto men, whom I know not whence they [be]?Ver. 11. Shall I then take my bread.] All Nahal’ s logic was little enough to conclude for himself and his sheep shearers: as those envious Athenians would sacrifice for none but themselves and their neighbours of Chios. Selfish people had as gladly part with their blood as with their goods: it is not the lack, but the love of money that maketh men churls.
Read John Trapp on 1 Samuel 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Unto men, whom I know not.—In other words, “Shall I give largesse to the enemies of my king—to a band of rebel freebooters?” My water.—The LXX., instead of “water,” read “wine.” This is one of the countless alterations this version arbitrarily makes in the original sacred text. The Greek translators were puzzled at Nabal’s enumeration of “water” as one of the demands of David. Its mention, however, is a mark of the accuracy of the record. Water in many parts of the East is exceedingly precious. The words of Jos 15:19 clearly indicate the especial want of this district of Palestine, when Caleb’s daughter Achsah specially prayed her father for springs of water. Its mention, however, can…
Read Charles John Ellicott on 1 Samuel 25 →
CambridgeThe Cambridge Bible for Schools and Colleges11. my water] Perhaps water is specially mentioned because it is scarce in the district. Cp. Joshua 15:19. The Sept. however has “wine.”
Read Cambridge on 1 Samuel 25 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe mention of water indicates a country where water was scarce (compare Joshua 15:19). Or “bread and water” may be equivalent to “meat and drink.”
Read Albert Barnes on 1 Samuel 25 →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
Why should I take my bread and water and the meat I have slaughtered for my shearers, and give them to these men whose origin I do not know?”
Shall I then take my bread, my water, and my meat that I have killed for my shearers, and give it to men who I don’t know where they come from?”
Why should I take my bread and water and the meat I have slaughtered for my shearers, and give them to these men whose origin I do not know?”
Should I take my bread and my water and my meat that I have slaughtered for my shearers and give them to these men? I don’t even know where they came from!”
Tyndale line
Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?
Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they are?
Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they be?
Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it to men, whom I know not whence they are ?
Shall I then take my bread, and my water, and my flesh that I haue killed for my sherers, and giue it vnto men, whom I know not whence they be?
Strictly literal
And shall I take my bread, and my water, and my flesh which I have killed for my shearers, and give [it] to men whom I know not whence they are?
and I have taken my bread, and my water, and my flesh, which I slaughtered for my shearers, and have given [it] to men whom I have not known whence they [are]!'
And have I taken my bread, and my water, and my flesh, which I slaughtered for my shearers, and have given [it] to men whom I have not known where they [are] from?”
Shall I then take my bread, and my water, and my flesh that I have killed for my sheep-shearers, and give it unto men, whom I know not whence they are?
Should I take my bread and my water and my meat that I have killed for my shearers, and give it to men who come from I do not know where?”
From the Latin
Shall I then take my bread, and my water, and the flesh of my cattle, which I have killed for my shearers, and give to men whom I know not whence they are?
Simplified
Why should I take the bread and water I've supplied, and the meat I've slaughtered for my shearers, and hand it over to these strangers? I don't even know where they're from!”
Am I to take my bread and my wine and the meat I have got ready for my wool-cutters and give it to men coming from I have no idea where?
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 largely agree on the wording of this verse, with 16 of the 18 words matched. The Dead Sea Scrolls show some words missing, but the essential meaning remains intact, indicating a consistent transmission of the text.
וְלָקַחְתִּ֤י אֶת־ לַחְמִי֙ וְאֶת־ מֵימַ֔י וְאֵת֙ טִבְחָתִ֔י אֲשֶׁ֥ר טָבַ֖חְתִּי לְגֹֽזְזָ֑י וְנָֽתַתִּי֙ לַֽאֲנָשִׁ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתִּי אֵ֥י מִזֶּ֖ה הֵֽמָּה׃
16 of the 18 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.
[ולקחתי] [את] לחמ׳י [ואת] [מימ׳י] [ואת] [טבחת׳י] [אשר] [טבחתי] [לגוזז׳י] ונתתי [לאנשים] [אשר] [לוא] [ידעתי] אי [מזה] [המה]
3 words on the leather — 15 supplied entire by an editor.
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 Samuel 25:11
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
טִבְחָה (tibḥah) is a feminine noun meaning 'slaughter' or 'slaughtered meat.' It is derived from a related root, טָבַח (ṭāḇaḥ), and encompasses concepts of flesh and the act of slaughtering. The entries consistently emphasize its connection to meat and slaughter.
טִבְחָה n.f. thing slaughtered, slaughtered meat, slaughter
base
H2878 טִבְחָה
2878 tibehah tib-khaw'
feminine of 2874 and meaning the same:--flesh, slaughter.
see HEBREW for 02874
טִבְחָה (tiv.chah) — slaughtered.
slaughtered meat, a slaughter, flesh, meat, thing slaughtered
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
טָבַח (tabach) is a primitive root meaning to slaughter or kill, applicable to both animals and humans. It encompasses actions like butchering and slaying ruthlessly, with a figurative sense of killing. The entries consistently emphasize its violent connotations without significant disagreement among the lexicons.
[טָבַח] vb. slaughter, butcher, slay
base
H2873 [טָבַח] slaughter, butcher, slay
2873 tabach taw-bakh'
a primitive root; to slaughter (animals or men):--kill,
(make) slaughter, slay.
טָבַח (ta.vach) — to slaughter.
1) to slaughter, slay, butcher, kill ruthlessly
1a) (Qal)
1a1) to slaughter, butcher
1a2) to slay, kill ruthlessly (fig.)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
גָּזַז (gazaz) means to shear or cut off, particularly in reference to sheep. It can also imply destruction, especially in the context of enemies, as noted in the entries. The word has forms in both the Qal and Niphal stems, indicating active shearing and a passive state of being cut off.
[גָּזַז] vb. shear
Qal shear sheep
Niph. be cut off (= destroyed) of Assyrians
base
H1494 [גָּזַז] shear .shear sheep
. be cut off (= destroyed) of Assyrians
1494 gazaz gaw-zaz'
a primitive root (akin to 1468); to cut off; specifically to
shear a flock or shave the hair; figuratively to destroy an
enemy:--cut off (down), poll, shave, ((sheep-)) shear(-er).
see HEBREW for 01468
גָּזַז (ga.zaz) — to shear.
1) to shear, mow
1a) (Qal)
1a1) to shear
1a2) shearer (participle)
1b) (Niphal) to be cut off, be destroyed
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
Part — ParticleHTi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HR/Tm — Preposition · particleHR/Tm
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
