2 Chronicles 20:11 — Word Study
WLCוְהִ֨נֵּה־ הֵ֔ם גֹּמְלִ֖ים עָלֵ֑ינוּ לָבוֹא֙ לְגָ֣רְשֵׁ֔נוּ מִיְּרֻשָּׁתְךָ֖ אֲשֶׁ֥ר הֽוֹרַשְׁתָּֽנוּ׃
BSASeehinnêh ◂how theyhêm [they are treating us in return] are repayinggâmal usʻal [rewarding, recompensing] by comingbôwʼ [to approach, to attack] to drive us outgârash [to expel, to cast out] of the possessionyᵉrushshâh [inheritance, heritage] thatʼăsher You gave us as an inheritanceyârash■ [caused us to inherit, delivered to us, a gift, a legacy]
| Greek | English | Parsing |
|---|---|---|
| וְהִ֨נֵּה־ | and here! | Conjunction, particle |
| הֵ֔ם | they | Pronoun |
| גֹּמְלִ֖ים | [are] repaying | Verb, Qal, participle (active) masculine plural |
| עָלֵ֑ינוּ | to us | Preposition, suffix |
| לָבוֹא֙ | by coming | Preposition, verb qal infinitive construct common |
| לְגָ֣רְשֵׁ֔נוּ | to drive out us | Preposition, verb piel infinitive construct common, suffix |
| מִיְּרֻשָּׁתְךָ֖ | from possession your | Preposition, noun common feminine singular construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| הֽוֹרַשְׁתָּֽנוּ׃ | you caused to possess us | Verb hiphil perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See how they are repaying us by coming to drive us out of the possession that You gave us as an inheritance. |
| KJV | Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. |
| ASV | behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. |
| YLT | and lo, they are recompensing to us — to come in to drive us out of Thy possession, that Thou hast caused us to possess. |
| WEB | behold, how they reward us, to come to cast us out of your possession, which you have given us to inherit. |
| BBE | See now, how as our reward they have come to send us out of your land which you have given us as our heritage. |
Where they part company is in the rendering of גֹּמְלִ֖ים — see How Translations Differ.
The sentence is structured around the main action of repaying, with additional phrases providing context and detail about the actions and their implications.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהֵם
verbגָּמַל
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 — 2 Chronicles 20:11
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 — Judah's Prayer for Deliverancegenerated
2 Chronicles 20:11 describes a moment of crisis for Judah as they face an impending invasion from neighboring nations. The speaker acknowledges the betrayal of these nations, who are repaying kindness with hostility, and turns to God for help. This prayer reflects a deep reliance on God's past provisions and a plea for intervention in their current plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 44:4 | They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil? |
| 2 | Psalm 7:4 | if I have rewarded my ally with evil, if I have plundered my foe without cause, |
| 3 | Psalm 35:12 | They repay me evil for good, to the bereavement of my soul. |
| 4 | Proverbs 17:13 | If anyone returns evil for good, evil will never leave his house. |
| 5 | Jeremiah 18:20 | Should good be repaid with evil? Yet they have dug a pit for me. Remember how I stood before You to speak good on their behalf, to turn Your wrath from them. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — גֹּמְלִ֖ים, go.me.Limgenerated
The word גֹּמְלִ֖ים (go.me.Lim) is a participle form of the verb גָּמַל (gamal), which means to repay or recompense. It carries the sense of dealing with someone, either positively or negatively, and in this context, it highlights the betrayal of the enemies who are treating Judah poorly in return for past kindness.
The parsing as a masculine plural participle indicates that it refers to a group acting together, in this case, the nations attacking Judah. The emphasis on their action of repaying underscores the injustice faced by Judah.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses repaying for גֹּמְלִ֖ים.
Sentence Structuregenerated
The main verb is גֹּמְלִ֖ים, repaying, which governs the whole clause. The structure includes a subject, a series of verbs, and prepositional phrases that detail the actions and the object of those actions.
The sentence flows from the subject הֵ֔ם (they) to the actions they are taking against Judah, highlighting their intent to drive them out of their inheritance.
Septuagint Backgroundgenerated
In the Septuagint, גֹּמְלִ֖ים is translated with the Greek word ἐπιξειροῦσιν, which carries the meaning of 'to repay' or 'to recompense'. This choice reflects a direct connection to the Hebrew meaning of dealing with someone, emphasizing the act of returning treatment.
The use of לָבוֹא֙ is rendered as ἐχελθεῖν, indicating an approach or coming towards, which aligns with the Hebrew intent of the enemies approaching Judah.
In plain words — the whole versegenerated
2 Chronicles 20:11 shows Judah praying to God about how the nations of Ammon, Moab, and Mount Seir are repaying Israel's past kindness with aggression. They are trying to drive Judah out of the land that God gave them as an inheritance. This reflects a moment of vulnerability and reliance on God's protection.
Frequently Asked Questionsgenerated
It means that the nations are responding to Israel's past kindness with hostility, trying to take away what God has given them.
The speaker recognizes that they are powerless against a large army and seeks God's intervention in their time of need.
Inheritance refers to the land and possession that God has given to Israel, which they are now at risk of losing.
The prayer shows a deep dependence on God for protection and deliverance, acknowledging His past actions in giving them the land.
Reflection Questionsgenerated
- How do I respond when I feel that others are treating me unfairly?
- In what ways can I rely on God during difficult times?
- What does it mean to me that God has given me an inheritance?
- How can I show kindness to those who may not reciprocate?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 20:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I say, how they reward us,.... Evil for good: to come to cast us out of thy possession, which thou hast given us to inherit; the land of Canaan was their inheritance, an inheritance given
Read John Gill on 2 Chronicles 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArt not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 20:11 Behold, [I say, how] they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.Ver. 11. Behold, I say, how they reward us.] See the indignity of the fact, and avenge it. To render evil for evil is brutish; but evil for good is devilish.
Read John Trapp on 2 Chronicles 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Behold, I say, how they reward us.—Literally, and behold they are requiting us by coming, &c. (Comp. Psalms 83:4-9.) Cast.—Drive out (Genesis 3:24). Thy possession.—The Promised Land is so called nowhere else in the Old Testament. Thou hast given us to inherit.—Made us possess. (Comp. Judges 11:24.)
Read Charles John Ellicott on 2 Chronicles 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. They reward us] Six of Kennicott's and De Rossi's MSS. add רעה evil: "Behold, they reward us EVIL." This is also the reading of the Targum.
Read AdamClarke on 2 Chronicles 20 →CambridgeThe Cambridge Bible for Schools and Colleges11. thy possession] A “possession” means that which one takes possession of by the sword. Canaan is God’s “possession” because it was conquered by His arm (Psalms 44:3).
Read Cambridge on 2 Chronicles 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.
Read Daniel Denison Whedon on 2 Chronicles 20 →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
See how they are repaying us by coming to drive us out of the possession that You gave us as an inheritance.
behold, how they reward us, to come to cast us out of your possession, which you have given us to inherit.
See how they are repaying us by coming to drive us out of the possession that You gave us as an inheritance.
Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us!
Tyndale line
Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
Behold, I say , how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
Behold, I say, they reward vs, in comming to cast vs out of thine inheritance, which thou hast caused vs to inherit.
Strictly literal
behold, they reward us, in coming to cast us out of thy possession, which thou hast given us to possess.
and lo, they are recompensing to us — to come in to drive us out of Thy possession, that Thou hast caused us to possess.
and behold, they are repaying to us—to come to drive us out of Your possession that You have caused us to possess.
And behold, they recompense us, by coming to drive us out of thy inheritance, which thou hast given us to possess.
See how they are rewarding us; they are coming to drive us out of your land that you have given us to inherit.
From the Latin
Do the contrary, and endeavour to cast us out of the possession which thou hast delivered to us.
Simplified
See how they're rewarding us, coming to steal the land you gave us to possess forever!
See now, how as our reward they have come to send us out of your land which you have given us as our heritage.
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 reads: 'וְהִ֨נֵּה־ הֵ֔ם גֹּמְלִ֖ים עָלֵ֑ינוּ לָבוֹא֙ לְגָ֣רְשֵׁ֔נוּ מִיְּרֻשָּׁתְךָ֖ אֲשֶׁ֥ר הֽוֹרַשְׁתָּֽנוּ׃' which translates to 'See how they are repaying us by coming to drive us out of the possession that You gave us as an inheritance.' The Septuagint matches 9 of the 9 words from the Masoretic Text, indicating agreement in the core message, although the specific wording and structure may differ due to translation choices. There are no significant differences in meaning between these witnesses for this verse.
וְהִ֨נֵּה־ הֵ֔ם גֹּמְלִ֖ים עָלֵ֑ינוּ לָבוֹא֙ לְגָ֣רְשֵׁ֔נוּ מִיְּרֻשָּׁתְךָ֖ אֲשֶׁ֥ר הֽוֹרַשְׁתָּֽנוּ׃
9 of the 9 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 2 Chronicles 20:11
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
her, in composition:
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
Pron — PronounHPp3mp
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יְרֻשָּׁה (yrushah) refers to possession or inheritance, indicating something that is occupied or a patrimony. It is derived from the root word for conquest and encompasses meanings related to heritage and ownership.
יְרֻשָּׁה n.f. (a) possession, inheritance
base
H3425 יְרֻשָּׁה (a) possession, inheritance
3425 yrushah yer-oosh-shaw'
from 3423; something occupied; a conquest; also a
patrimony:--heritage, inheritance, possession.
see HEBREW for 03423
יְרֻשָּׁה (ye.rush.shah) — possession.
possession, inheritance
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
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
Rel — ParticleHTr
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Hiphil-Perf-2ms | Suff — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we