Deuteronomy 14:10 — Word Study
WLCוְכֹ֨ל אֲשֶׁ֧ר אֵֽין־ ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת לֹ֣א תֹאכֵ֑לוּ טָמֵ֥א ה֖וּא לָכֶֽם׃ ס
BSAbut you may notlôʼ eatʼâkal▸ anythingkôl [that lives in the water] thatʼăsher does notʼayin have finsçᵉnappîyr [collective] and scalesqasqeseth [a coat of mail] ithûwʼ is uncleanṭâmêʼ [considered, spiritually impure]
| Greek | English | Parsing |
|---|---|---|
| וְכֹ֨ל | and all | Conjunction, noun common masculine singular absolute |
| אֲשֶׁ֧ר | that | Particle |
| אֵֽין־ | not | Noun common, masculine singular construct |
| ל֛וֹ | [belongs] to it | Preposition, suffix |
| סְנַפִּ֥יר | fin | Noun common, masculine singular absolute |
| וְקַשְׂקֶ֖שֶׂת | and scale | Conjunction, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| תֹאכֵ֑לוּ | you will eat | Verb, Qal, imperfect second person masculine plural |
| טָמֵ֥א | [is] unclean | Adj |
| ה֖וּא | it | Pronoun |
| לָכֶֽם׃ ס | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but you may not eat anything that does not have fins and scales; it is unclean for you. |
| KJV | And whatsoever hath not fins and scales ye may not eat; it is unclean unto you. |
| ASV | and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you. |
| YLT | and anything which hath not fins and scales ye do not eat; unclean it [is] to you. |
| WEB | You shall not eat whatever doesn’t have fins and scales. It is unclean to you. |
| BBE | But any which have no skin-plates or wings for swimming, you may not take; they are unclean for you. |
Where they part company is טָמֵא — see How Translations Differ.
The sentence is structured with a main clause followed by a relative clause and a predicate, clearly laying out the prohibition.

2 commentators on this verse
Jamieson, Cambridge & more — read them ›
clause
subjectהוּא
verbאָכַל
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 14:10
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 — Dietary Laws in Deuteronomygenerated
Deuteronomy 14:10 provides specific dietary instructions for the Israelites, emphasizing the importance of distinguishing between clean and unclean animals. This verse is part of a larger section that outlines what is permissible to eat, reflecting God's standards for holiness among His people. The dietary laws serve not only as health guidelines but also as a means to maintain spiritual purity, as seen throughout the Torah.
Cross References
The Key Word — טָמֵא, ta.Me'generated
The Hebrew word טָמֵא (tame') means 'unclean' and indicates a state of spiritual impurity. It is derived from a root that conveys defilement, particularly in a religious context. This word is significant in the context of the dietary laws, as it defines what is permissible to eat and what is not, highlighting the importance of maintaining holiness.
In this verse, טָמֵא is used to categorize aquatic creatures that lack fins and scales as unclean. This classification is essential for the Israelites, as it reflects their covenant relationship with God and the standards He sets for them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is תֹאכֵ֑לוּ, you will eat, which governs the entire clause. The structure includes a subject followed by a predicate, with additional phrases providing details about what is being discussed.
The sentence emphasizes the prohibition by placing the fin and scale requirement before the final declaration of being unclean, highlighting the conditions under which consumption is forbidden.
Septuagint Backgroundgenerated
The Septuagint translates טָמֵא with ἀκάθαρτα, which carries a similar meaning of 'unclean' but can also imply a broader sense of ritual impurity. This choice reflects the translators' understanding of the spiritual implications of dietary laws.
The Greek term ἀκάθαρτα suggests a more pronounced emphasis on the spiritual defilement associated with consuming unclean animals, aligning with the overall theme of purity in the Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 14:10 states that you should not eat anything from the water that does not have fins and scales, as it is considered unclean for you. This law is part of God's instructions to the Israelites about what they can and cannot eat.
Frequently Asked Questionsgenerated
In this context, being unclean refers to a spiritual impurity that disqualifies certain foods from being eaten by the Israelites.
Fins and scales are signs of clean aquatic animals, which God has designated as permissible for consumption, reflecting His standards for holiness.
While the specific dietary laws may not apply to Christians today, they highlight the importance of obedience to God's commands and the concept of spiritual purity.
This distinction teaches us about God's holiness and the need to maintain purity in our lives, both physically and spiritually.
Reflection Questionsgenerated
- What are some ways we can maintain spiritual purity in our daily lives?
- How do we discern what is clean or unclean in our own lives today?
- In what ways can understanding these dietary laws deepen our appreciation for God's holiness?
- How can we apply the principles of these laws to our interactions with others?
Commentators on this verse — 2 expositors, verse by verse
Each of these wrote on Deuteronomy 14:10 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 14 →
CambridgeThe Cambridge Bible for Schools and CollegesOn Clean And Unclean Animals (Deuteronomy 14:3-20) First, some remarks are necessary on the form of the deuteronomic list. While most of the names have been reasonably identified with animals still found in Palestine—the credit of this is largely due to Canon Tristram—yet full success in such identification is not, and may never be, possible. Especially precarious is the equation of the names with single species. The names are generic, not specific. They are popular. They give proofs of a close observation of the structure and habits of the animals. But the statement that the hare and the rock-badger chew the cud is not correct; though Arab hunters still assert this of the rock-badger (see…
Read Cambridge on Deuteronomy 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
but you may not eat anything that does not have fins and scales; it is unclean for you.
You shall not eat whatever doesn’t have fins and scales. It is unclean to you.
but you may not eat anything that does not have fins and scales; it is unclean for you.
but whatever does not have fins and scales you may not eat; it is ritually impure to you.
Tyndale line
And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.
and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.
and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.
And whatever hath not fins and scales ye may not eat; it is unclean to you.
And whatsoeuer hath no finnes nor scales, ye shall not eate: it shall be vncleane vnto you.
Strictly literal
but whatsoever hath not fins and scales ye shall not eat: it shall be unclean unto you.
and anything which hath not fins and scales ye do not eat; unclean it [is] to you.
and anything which does not have fins and scales you do not eat—it [is] unclean to you.
And whatsoever hath not fins and scales shall ye not eat; it is unclean unto you.
but whatever has no fins and scales you must not eat; they are unclean to you.
From the Latin
Such as are without fins and scales, you shall not eat, because they are unclean.
Simplified
But you must not eat anything that does not have fins and scales. You must treat them as unclean.
But any which have no skin-plates or wings for swimming, you may not take; they are unclean for you.
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 is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew. The Septuagint matches 10 of the 11 words, maintaining the essential meaning while presenting it in a different order.
וְכֹ֨ל אֲשֶׁ֧ר אֵֽין־ ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת לֹ֣א תֹאכֵ֑לוּ טָמֵ֥א ה֖וּא לָכֶֽם׃ ס
10 of the 11 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.
וכל אשׁר אין לו סנפיר וקשׂקשׂת לא תאכלו טמא הוא לכם
Agrees with the Masoretic Text here, word for word.
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 14:10
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word סְנַפִּיר (senapir) means 'fin' and refers to fins collectively. Its derivation is uncertain, and it is used in the context of aquatic creatures in the Old Testament.
סְנַפִּיר n.[m.] fin
base
H5579 סְנַפִּיר fin
5579 cnappiyr sen-ap-peer'
of uncertain derivation; a fin (collectively):--fins.
סְנַפִּיר (se.nap.pir) — fin.
fin
N-ms — Noun common · masculine singular absoluteHNcmsa
See FISH.
קַשְׂקֶ֫שֶׂת (*qasqeseth*) refers to a scale, particularly that of fish or other aquatic animals. It is derived from a root meaning to shed, akin to bark. The term can also denote a coat of mail made of overlapping metal plates. The entries consistently emphasize its connection to scales, with no significant disagreement among the lexicons.
קַשְׂקֶ֫שֶׂת n.f. scale of fish, etc.
base
H7193 קַשְׂקֶ֫שֶׂת scale of fish, etc.
7193 qasqeseth kas-keh'-seth
by reduplication from an unused root meaning to shale off as
bark; a scale (of a fish); hence a coat of mail (as composed
of or covered with jointed plates of metal):--mail, scale.
קַשְׂקֶ֫שֶׂת (qas.qe.set) — scale.
scale (of fish, water animals)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
skal.
See SIEGE 4, (e); WEIGHTS AND MEASURES.
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
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
