Deuteronomy 10:18 — Word Study
WLCעֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה׃
BSAHe executesʻâsâh [doing judgment, upholding justice] justicemishpâṭ [righteous judgment] for the fatherlessyâthôwm [orphan] and widowʼalmânâh [a woman whose husband has died] and He lovesʼâhab [has affection for] the foreignergêr [sojourner, a temporary resident] givingnâthan [to give, provide] foodlechem [bread] and clothingsimlâh [a mantle, apparel]
| Greek | English | Parsing |
|---|---|---|
| עֹשֶׂ֛ה | [he is] bringing about | Verb, Qal, participle (active) masculine singular |
| מִשְׁפַּ֥ט | judgment of | Noun common, masculine singular construct |
| יָת֖וֹם | a fatherless one | Noun common, masculine singular absolute |
| וְאַלְמָנָ֑ה | and a widow | Conjunction, noun common feminine singular absolute |
| וְאֹהֵ֣ב | and [he is] loving | Conjunction, verb qal participle (active) masculine singular |
| גֵּ֔ר | a sojourner | Noun common, masculine singular absolute |
| לָ֥תֶת | to give | Preposition, verb qal infinitive construct common |
| ל֖וֹ | to him | Preposition, suffix |
| לֶ֥חֶם | food | Noun common, masculine singular absolute |
| וְשִׂמְלָֽה׃ | and clothing | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. |
| KJV | He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. |
| ASV | He doth execute justice for the fatherless and widow, and loveth the sojourner, in giving him food and raiment. |
| YLT | He is doing the judgment of fatherless and widow, and loving the sojourner, to give to him bread and raiment. |
| WEB | He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing. |
| BBE | Judging uprightly in the cause of the widow and of the child who has no father, and giving food and clothing in his mercy to the man from a strange country. |
Where they part company is מִשְׁפַּ֥ט — see How Translations Differ.
The sentence is structured around two main actions of God, with additional phrases providing detail about those actions.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbעָשָׂה
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 — Deuteronomy 10:18
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 — God's Justice and Caregenerated
Deuteronomy 10:18 describes God's commitment to justice, particularly for those who are vulnerable, such as orphans and widows. It emphasizes His love for the foreigner, urging the Israelites to reflect this divine care in their own actions. This passage highlights the ethical responsibilities of God's people to care for the marginalized, paralleling themes found throughout the Torah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:5 | A father of the fatherless, and a defender of the widows, is God in His holy habitation. |
| 2 | Psalm 103:6 | The LORD executes righteousness and justice for all the oppressed. |
| 3 | Psalm 146:9 | The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates. |
| 4 | Isaiah 1:17 | Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” |
| 5 | Jeremiah 49:11 | Abandon your orphans; I will preserve their lives. Let your widows trust in Me.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עֹשֶׂ֛ה, 'o.Sehgenerated
The verb עָשָׂה (asah) means to do or make, indicating an active role in bringing about justice. It is a participle in the Qal form, suggesting ongoing action and involvement in executing judgment.
This word is foundational in the Hebrew Bible, appearing over 2,600 times, and is used in various contexts to describe both divine and human actions. Here, it underscores God's active engagement in ensuring justice for the fatherless and widow.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses executes to convey God's active role in justice.
Sentence Structuregenerated
The main verb עֹשֶׂ֛ה governs the whole verse, indicating God's action. The structure includes a noun phrase for the objects of justice, followed by a clause that describes God's love for the foreigner.
The Hebrew word order places emphasis on God's actions first, highlighting His proactive stance in executing justice and showing love.
Septuagint Backgroundgenerated
The Septuagint translates עֹשֶׂ֛ה as ποιῶν (poiōn), which means 'doing' or 'making'. This choice emphasizes the active nature of God's involvement in justice.
The Greek word κρίσιν for מִשְׁפַּ֥ט indicates a focus on judgment, aligning closely with the Hebrew meaning but also suggesting a legal context.
In plain words — the whole versegenerated
Deuteronomy 10:18 tells us that God takes action to ensure justice for the fatherless and widow, and He loves the foreigner, providing them with food and clothing. This emphasizes God's care for those who are often marginalized and the expectation that His people should do the same.
Frequently Asked Questionsgenerated
It means that God actively ensures fairness and righteousness, particularly for those who are vulnerable, like orphans and widows.
God shows love by providing for their needs, such as food and clothing, and by including them in His covenant community.
These groups are often the most vulnerable in society, and God's justice ensures they are cared for and protected.
We are called to reflect God's justice and love in our own lives by caring for the marginalized and ensuring their needs are met.
Reflection Questionsgenerated
- In what ways can I actively seek justice for those who are vulnerable in my community?
- How can I show love and support to those who are different from me, like the foreigner mentioned in this verse?
- What practical steps can I take to provide for the needs of those who are in need?
- How does understanding God's care for the fatherless and widow shape my view of social justice?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 10:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe doth execute the judgment of the fatherless and widow,.... Who have none to help them, and whose patron and defender he is, and will do them justice himself, and take care that it is done them by
Read John Gill on Deuteronomy 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.
Read Robert Jamieson on Deuteronomy 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleExecute the judgment, i.e. plead their cause, and give them right against their more potent adversaries, and therefore he expects you should do so too.
Read Matthew Poole on Deuteronomy 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) And loveth the stranger, in giving him food and raiment.—An inclusive expression. The whole substance of Jacob our father was included in the prayer for this. “If God will . . . give me bread to eat and raiment to put on” (Rashi).
Read Charles John Ellicott on Deuteronomy 10 →CambridgeThe Cambridge Bible for Schools and Colleges18. fatherless, widow, and stranger] i.e. the foreigner sojourning in Israel. See on Deuteronomy 24:17. The three are combined there and in Deuteronomy 24:19-21, also in Exodus 22:21-22.
Read Cambridge on Deuteronomy 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17, 18. A mighty, and a terrible — Here Moses describes the infinite greatness and wonderful tenderness of Jehovah. He is God of gods, Lord of lords, yet he cares for the fatherless, the widow, and the stranger.
Read Daniel Denison Whedon on Deuteronomy 10 →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
He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing.
He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing.
who justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing.
Tyndale line
He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
He doth execute justice for the fatherless and widow, and loveth the sojourner, in giving him food and raiment.
He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
He executeth the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
Who doeth right vnto the fatherlesse and widowe, and loueth the stranger, giuing him foode and rayment.
Strictly literal
who executeth the judgment of the fatherless and the widow, and loveth the stranger, to give him food and clothing.
He is doing the judgment of fatherless and widow, and loving the sojourner, to give to him bread and raiment.
He is doing the judgment of fatherless and widow, and loving the sojourner, to give bread and raiment to him.
Who executeth justice for the fatherless and the widow, and loveth the stranger, to give him food and raiment.
He executes justice for the fatherless and widow, and he shows love for the foreigner by giving him food and clothing.
From the Latin
He doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment.
Simplified
He makes sure that orphans and widows receive justice, and he loves the foreigners, providing them with food and clothing.
Judging uprightly in the cause of the widow and of the child who has no father, and giving food and clothing in his mercy to the man from a strange country.
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 Samaritan Pentateuch agree word for word in this verse. The Septuagint matches 8 of the 10 words, though its word order differs. The Dead Sea Scrolls show various degrees of preservation, with some fragments containing most of the verse intact.
עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה׃
8 of the 10 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.
עשׂה משׁפט יתום ואלמנה ואהב גר לתת לו לחם ושׂמלה
Agrees with the Masoretic Text here, word for word.
עשה משפט גר יתום ואלמנה [ואהב] [גר] [לתת] [ל׳ו] [לחם] [ושמלה]
4 words on the leather — 1 partly restored, 6 supplied entire by an editor.
עושי משפט גר יתום ואלמנה אוהב גר לתת ל׳וה לחם ושמלה
9 words on the leather — 2 partly restored.
[עשה] [משפט] [יתום] [ואלמנה] [ואהב] [גר] [לתת] [ל׳ו] לחם [ושמלה]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
עשה משפט [יתום] [ואלמנה] [ואהב] [גר] [לתת] [ל׳ו] [לחם] [ושמלה]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
משפט גר יתום ואלמנה ואהב גר לתת ל׳ו לחם ושמלה
10 words on the leather.
[עושה] [משפט] [גר] יתום ואלמנה אוהב גר לחם ושמלה
9 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
עשה משפט [יתום] [ואלמנה] [ואהב] [גר]
6 words of the verse are on this fragment — 2 partly restored, 4 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 Deuteronomy 10:18
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.
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
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…
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
N-ms — Noun common · masculine singular absoluteHNcmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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 — 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.
שִׂמְלָה (simlah) refers to a garment or covering, typically a square piece of cloth worn as an outer layer. It can denote a mantle, wrapper, or general clothing. The term emphasizes the idea of a dress that conforms to the shape of what it covers.
שִׂמְלָה n.f. wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
base
H8071 שִׂמְלָה wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
8071 simlah sim-law'
perhaps by permutation for the feminine of 5566 (through the
idea of a cover assuming the shape of the object beneath); a
dress, especially a mantle:--apparel, cloth(-es, -ing),
garment, raiment. Compare 8008.
see HEBREW for 05566
see HEBREW for 08008
שִׂמְלָה (sim.lah) — mantle.
wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa