Deuteronomy 23:24 — Word Study
WLCכִּ֤י תָבֹא֙ בְּכֶ֣רֶם רֵעֶ֔ךָ וְאָכַלְתָּ֧ עֲנָבִ֛ים כְּנַפְשְׁךָ֖ שָׂבְעֶ֑ךָ וְאֶֽל־ כֶּלְיְךָ֖ לֹ֥א תִתֵּֽן׃ ס
BSAexitmôwtsâʼ lipssâphâh to keepshâmar to makeʻâsâh whichʼăsher to vownâdar The LordYᵉhôvâh Godʼĕlôhîym voluntarinessnᵉdâbâh whichʼăsher to speakdâbar lippeh
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | if | Particle |
| תָבֹא֙ | you will go | Verb, Qal, imperfect second person masculine singular |
| בְּכֶ֣רֶם | in [the] vineyard of | Preposition, noun common masculine singular construct |
| רֵעֶ֔ךָ | neighbor your | Noun common masculine singular construct, suffix |
| וְאָכַלְתָּ֧ | and you will eat | Verb, Qal, sequential perfect second person masculine singular |
| עֲנָבִ֛ים | grapes | Noun common, masculine plural absolute |
| כְּנַפְשְׁךָ֖ | according to appetite your | Preposition, noun common feminine singular construct, suffix |
| שָׂבְעֶ֑ךָ | satiety your | Noun common masculine singular construct, suffix |
| וְאֶֽל־ | and into | Conjunction, preposition |
| כֶּלְיְךָ֖ | vessel your | Noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| תִתֵּֽן׃ ס | you will put [them] | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you enter your neighbor’s vineyard, you may eat your fill of grapes, but you must not put any in your basket. |
| KJV | ¶ When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. |
| ASV | When thou comest into thy neighbor’s vineyard, then thou mayest eat of grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. |
| YLT | 'When thou comest in unto the vineyard of thy neighbour, then thou hast eaten grapes, according to thy desire, thy sufficiency; but into thy vessel thou dost not put [any]. |
| WEB | When you come into your neighbor’s vineyard, then you may eat your fill of grapes at your own pleasure; but you shall not put any in your container. |
| BBE | When you go into your neighbour's vine-garden, you may take of his grapes at your pleasure, but you may not take them away in your vessel. |
The translations agree on the prohibition against taking grapes in a container.
The sentence is structured with a main clause followed by two independent clauses, one permitting action and the other prohibiting it.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂפָה
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 23:24
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 — Laws Concerning Vows and Propertygenerated
Deuteronomy 23:24 provides guidelines for the Israelites on how to treat their neighbors' property. It emphasizes the balance between enjoying the fruits of the land and respecting ownership. This verse is part of a broader legal framework that includes various social and agricultural laws, ensuring fairness and community integrity among the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 12:13 | Share with the saints who are in need. Practice hospitality. |
| 2 | 1 Corinthians 10:26 | for, “The earth is the Lord’s, and the fullness thereof.” |
| 3 | Hebrews 13:5 | Keep your lives free from the love of money and be content with what you have, for God has said: “Never will I leave you, never will I forsake you.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כֶּלְיְךָ, kel.ye.Khagenerated
The word כֶּלְיְךָ (kel.ye.Kha) refers to a vessel or container, indicating the physical object used to hold or carry items. In this context, it emphasizes the prohibition against taking grapes from the vineyard and placing them into any container, highlighting respect for property.
The parsing of this word shows it as a noun in the singular form, with a possessive suffix, indicating ownership. This use underscores the personal nature of the property and the importance of not infringing upon a neighbor's rights.
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 of the verse is תִתֵּֽן׃, you will put, which governs the structure of the sentence. The verse begins with a conditional clause introduced by כִּי, when, leading into the main action of entering the vineyard.
The sentence structure includes multiple phrases: a prepositional phrase indicating the location (בְּכֶ֣רֶם, in the vineyard), an object phrase for what is eaten (עֲנָבִ֛ים, grapes), and a final phrase indicating the prohibition on collection (כֶּלְיְךָ֖, your vessel).
Septuagint Backgroundgenerated
The Septuagint translates כֶּלְיְךָ as στόματί, which means 'your mouth' or 'your vessel.' This choice reflects a shift from the physical container to a more metaphorical interpretation, suggesting the act of consumption rather than the act of gathering.
This translation may imply a broader understanding of the prohibition, focusing on the act of eating rather than the physical act of collecting.
In plain words — the whole versegenerated
Deuteronomy 23:24 instructs the Israelites that when they enter a neighbor's vineyard, they can eat as much as they want but must not take any grapes home. This law emphasizes respect for the property of others while allowing for personal enjoyment of the fruits of the land.
Frequently Asked Questionsgenerated
It allows individuals to eat their fill of grapes while prohibiting them from taking any grapes home in a container.
Respecting a neighbor's property fosters community integrity and trust among individuals, ensuring that everyone can enjoy the land without infringing on others' rights.
This law reflects values of fairness, community support, and respect for one another's rights, which are central to the Israelite way of life.
Similar themes can be found in Romans 12:13 and 1 Corinthians 10:26, which address the treatment of others and the importance of community.
Reflection Questionsgenerated
- How can I ensure I respect the property and rights of others in my daily life?
- What are some ways I can enjoy the blessings around me without infringing on others?
- How does this verse challenge me to think about my relationship with my neighbors?
- In what ways can I contribute to a sense of community and respect in my environment?
The early church on this verse — how the Fathers read it
Early Church writers, such as Augustine of Hippo, reference this verse to discuss the rights of individuals in relation to communal living and property.
Let all the servants of God grant [the monks] permission to enter their fields whenever they wish and to depart when well fed and satisfied.Early Church Fathers on Deuteronomy 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 23:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen thou comest into thy neighbour's vineyard,.... To take a walk in it for recreation, and to see how the vines flourish, and what sort of fruit and what quantity of it they bear; being invited
Read John Gill on Deuteronomy 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. When thou comest into thy neighbour's vineyard.
Read Robert Jamieson on Deuteronomy 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou mayest eat grapes thy fill; which was allowed in those parts, because of the great plenty and fruitfulness of vines there.
Read Matthew Poole on Deuteronomy 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 23:24 When thou comest into thy neighbour’ s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy vessel.Ver. 24. When thou comest, &c.] As a passenger; how much more as a labourer; thou mayest take what thou wilt for necessity, but not for superfluity.
Read John Trapp on Deuteronomy 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) When thou comest into thy neighbour’s vineyard.—Rashi tries to limit both this and the following precept to the labourer engaged in gathering the vintage or the harvest, when vessels are used and sickles employed. But the plain meaning will stand, and is accepted by our Lord in the Gospel. The objection made to His disciples was not that they plucked their neighbour’s corn, but that they did it on the Sabbath (a kind of harvesting, and therefore unlawful according to the scribes).
Read Charles John Ellicott on Deuteronomy 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Thou shalt not put any in thy vessel.] Thou shalt carry none away with thee. The old English proverb, Eat thy fill but pocket none, seems to have been founded on this law.
Read AdamClarke on Deuteronomy 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. Thou mayest eat — It was allowable to eat grain or fruit in the field of a neighbour, but not to carry away grain from the field nor grapes from the vineyard.
Read Daniel Denison Whedon on Deuteronomy 23 →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
When you enter your neighbor’s vineyard, you may eat your fill of grapes, but you must not put any in your basket.
When you come into your neighbor’s vineyard, then you may eat your fill of grapes at your own pleasure; but you shall not put any in your container.
When you enter your neighbor’s vineyard, you may eat your fill of grapes, but you must not put any in your basket.
When you enter the vineyard of your neighbor you may eat as many grapes as you please, but you must not take away any in a container.
Tyndale line
¶ When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
When thou comest into thy neighbor’s vineyard, then thou mayest eat of grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
When thou comest into thy neighbor's vineyard, then thou mayest satisfy thy appetite with grapes at thy own pleasure; but thou shalt not put any in thy vessel.
When thou commest vnto thy neighbours vineyard, then thou mayest eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessell.
Strictly literal
When thou comest into thy neighbour's vineyard, thou mayest eat grapes thy fill, according to thy desire, but thou shalt not put any in thy vessel.
'When thou comest in unto the vineyard of thy neighbour, then thou hast eaten grapes, according to thy desire, thy sufficiency; but into thy vessel thou dost not put [any].
When you come into the vineyard of your neighbor, then you have eaten grapes according to your desire, your sufficiency, but you do not put [any] into your vessel.
(23:25) When thou comest into thy neighbor's vineyard, thou mayest eat grapes at thy own pleasure, till thou have enough; but into thy vessel shalt thou not put any.
When you go into your neighbor's vineyard, you may eat as many grapes as you desire, but do not put any in your basket.
From the Latin
Going into thy neighbour’s vineyard, thou mayst eat as many grapes as thou pleasest: but must carry none out with thee:
Simplified
When you walk through your neighbor's vineyard, you can eat as many grapes as you want, but you must not collect any to take with you.
When you go into your neighbour's vine-garden, you may take of his grapes at your pleasure, but you may not take them away in your vessel.
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 aligns with the Septuagint in most of its wording, with the Samaritan Pentateuch agreeing word for word. The Dead Sea Scrolls show some restoration but primarily align with the Masoretic Text, indicating a consistent transmission of this verse across different traditions.
כִּ֤י תָבֹא֙ בְּכֶ֣רֶם רֵעֶ֔ךָ וְאָכַלְתָּ֧ עֲנָבִ֛ים כְּנַפְשְׁךָ֖ שָׂבְעֶ֑ךָ וְאֶֽל־ כֶּלְיְךָ֖ לֹ֥א תִתֵּֽן׃ ס
10 of the 12 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.
מוצא שׂפתיך תשׁמר ועשׂית כאשׁר נדרת ליהוה נדבה אשׁר דברת בפיך
Agrees with the Masoretic Text here, word for word.
[מוצא] [שפתי׳ך] [תשמר] [ועשית] [כאשר] [נדרת] [ליהוה] [אלהי׳ך] נדבה אשר דברת [בפי׳ך]
1 word on the leather — 2 partly restored, 9 supplied entire by an editor.
[מוצא] [שפתי׳ך] תשמור ועשית כאשר נדרת [ליהוה] [אלהי׳ך] [נדבה] [אשר] [דברת] בפי׳ך
4 words on the leather — 1 partly restored, 7 supplied entire by an editor.
תשמור [ועשית] [כאשר] [נדרת] [ליהוה] [אלהי׳ך] [נדבה] [אשר] [דברת] [בפי׳כה]
10 words of the verse are on this fragment — 1 partly restored, 9 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 23:24
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
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
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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)
Hc/Vqq2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
עֵנָב (enab) means 'grape' or 'grapes,' referring to the fruit. It is derived from a root that likely means to bear fruit. The entries consistently focus on the fruit itself, with no significant disagreement among lexicons.
עֵנָב n.m. grape(s)
base
H6025 עֵנָב grape(s)
6025 `enab ay-nawb'
from an unused root probably meaning to bear fruit; a
grape:--(ripe) grape, wine.
עֵנָב (e.nav) — grape.
grape(s)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
graps.
See VINE.
The fruit of the vine. The grapes of Palestine were very fine, of great size and high flavor, Nu 13:24. At present, and probably the same has always been true, the wine that is made requires but a small part of the annual yield of the vines. Dr. Robinson says, "No wine is made from the very extensive vineyards of Hebron, except a little by the Jews." While yet green, grapes are used for food in various ways; and are dried in the sun, or their juice preserved in bottles, to secure a pleasant vegetable tart all the year round, Nu 6:4. Ripe grapes may be had in Syria four or five months, Le 26:5; and when the season closes many are hung up in clusters, suitably protected, and remain without drying up all through the winter. Grapes…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
שֹׂ֫בַע (soba`) refers to concepts of satiety and abundance, derived from a root meaning to be satisfied. It encompasses ideas of fullness and satisfaction, particularly in relation to food and joy. The entries consistently highlight these themes without notable disagreement.
שֹׂ֫בַע n.[m.] satiety, abundance
base
H7648 שֹׂ֫בַע satiety, abundance
7648 soba` so'-bah
from 7646; satisfaction (of food or (figuratively)
joy):--fill, full(-ness), satisfying, be satisfied.
see HEBREW for 07646
שֹׂ֫בַע (so.va) — satiety.
1) satiety, abundance, fulness
1a) satiety
1b) abundance
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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)
HTn — ParticleHTn
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)
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms