Deuteronomy 24:10 — Word Study
WLCכִּֽי־ תַשֶּׁ֥ה בְרֵֽעֲךָ מַשַּׁ֣את מְא֑וּמָה לֹא־ תָבֹ֥א אֶל־ בֵּית֖וֹ לַעֲבֹ֥ט עֲבֹטֽוֹ׃
BSAWhenkîy you lendnâshâh▸ [choose to, give temporarily, expecting return] anythingmashshâʼâh [something, no matter how small] to your neighborrêaʻ [close friend, companion] do notlôʼ [refuse to] enterbôwʼ▸ [go into, approach] his housebayith [dwelling place, home] to collectʻâbaṭ [take, gather] securityʻăbôwṭ [pledge, guarantee of repayment]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | if | Particle |
| תַשֶּׁ֥ה | you will lend | Verb, Hiphil, imperfect second person masculine singular |
| בְרֵֽעֲךָ | to neighbor your | Preposition, noun common masculine singular construct, suffix |
| מַשַּׁ֣את | a loan of | Noun common, feminine singular construct |
| מְא֑וּמָה | anything | Noun common, feminine singular absolute |
| לֹא־ | not | Particle |
| תָבֹ֥א | you will go | Verb, Qal, imperfect second person masculine singular |
| אֶל־ | into | Preposition |
| בֵּית֖וֹ | house his | Noun common masculine singular construct, suffix |
| לַעֲבֹ֥ט | to take as pledge | Preposition, verb qal infinitive construct common |
| עֲבֹטֽוֹ׃ | pledge his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you lend anything to your neighbor, do not enter his house to collect security. |
| KJV | ¶ When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. |
| ASV | When thou dost lend thy neighbor any manner of loan, thou shalt not go into his house to fetch his pledge. |
| YLT | 'When thou liftest up on thy brother a debt of anything, thou dost not go in unto his house to obtain his pledge; |
| WEB | When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge. |
| BBE | If you let your brother have the use of anything which is yours, do not go into his house and take anything of his as a sign of his debt; |
Where they part company is in the nuances of terms related to lending — see How Translations Differ.
The structure consists of a main clause followed by supporting phrases that clarify the action and conditions of lending, with a clear prohibition emphasized at the end.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנשׁא
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 24:10
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 — Laws on Lendinggenerated
Deuteronomy 24:10 provides guidelines for lending practices among the Israelites, emphasizing respect for one another's property and dignity. This instruction is part of a broader set of laws aimed at promoting fairness and compassion within the community, ensuring that lending does not lead to exploitation or humiliation, especially for the poor. The surrounding verses reinforce the importance of ethical behavior in financial transactions, as seen in Deuteronomy 24:9 and Deuteronomy 24:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 15:8 | Instead, you are to open your hand to him and freely loan him whatever he needs. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — מַשַּׁ֣את, ma.Shatgenerated
The word מַשַּׁ֣את (ma.Shat) refers specifically to a loan or debt, indicating something that has been borrowed. It is a feminine noun that emphasizes the obligation involved in lending, highlighting the importance of financial responsibility in relationships.
In this verse, it underscores the nature of the transaction between individuals, reminding lenders of their ethical duty to respect their neighbor's space while collecting what is owed.
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 verse is structured around a finite verb, תַשֶּׁ֥ה, you will lend, which governs the main action. It is followed by a series of phrases that clarify the conditions and actions involved: a prepositional phrase indicating to whom the lending occurs, a noun phrase specifying the loan, and a clause detailing the prohibition against entering the house.
The Hebrew word order places emphasis on the action of lending first, setting the stage for the following instructions regarding the conduct expected of the lender.
Septuagint Backgroundgenerated
The Septuagint translates מַשַּׁ֣את as ὀφείλημα (opheílēma), which also means a loan or debt. This choice maintains the financial context but may imply a broader sense of obligation compared to the Hebrew term.
The Greek rendering reflects the same concern for ethical lending practices found in the Hebrew text, indicating a consistent understanding of the moral implications of borrowing.
In plain words — the whole versegenerated
Deuteronomy 24:10 instructs that when you lend something to your neighbor, you should not enter their house to collect a pledge. This reflects a principle of respect and fairness in financial dealings, ensuring that personal boundaries are honored.
Frequently Asked Questionsgenerated
Lending to your neighbor means giving them something temporarily with the expectation that it will be returned, reflecting trust and community responsibility.
It is important not to enter the neighbor's house to collect a pledge to respect their personal space and maintain dignity in the lending relationship.
If your neighbor cannot repay their loan, it is advised to show compassion and understanding, possibly renegotiating the terms or forgiving the debt.
This verse applies to modern lending practices by emphasizing ethical behavior, respect for personal boundaries, and the importance of fair treatment in financial transactions.
Reflection Questionsgenerated
- How can I ensure that my lending practices are fair and respectful?
- What are some ways to support neighbors in need without compromising their dignity?
- Why is it important to maintain personal boundaries in financial dealings?
- How can I apply the principles of this verse in my daily interactions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 24:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen thou dost lend thy brother anything,.... Any sum of money he stands in need of, or demanded a debt of him, as Jarchi; money he is indebted to thee, which is the sense of the Septuagint version;
Read John Gill on Deuteronomy 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
Read Robert Jamieson on Deuteronomy 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo prevent both the poor man’ s reproach, by having his wants exposed to view, and the creditor’ s insolence and greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare.
Read Matthew Poole on Deuteronomy 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 24:10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.Ver. 10. To fetch his pledge.] To see, Quam sit eurta supellex, and to pick and choose what pledge thou pleasest.
Read John Trapp on Deuteronomy 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-13) When thou dost lend.—The law in these verses is evidently the production of primitive and simple times, when men had little more than the bare necessaries of life to offer as security—their own clothing, or the mill-stones used to prepare their daily food, being almost their only portable property. (See Exodus 22:26-27.) It shall be righteousness.—LXX., it shall be alms, or mercy. In other words, “Blessed are the merciful, for they shall obtain mercy.”
Read Charles John Ellicott on Deuteronomy 24 →CambridgeThe Cambridge Bible for Schools and CollegesDeuteronomy 24:5 to Deuteronomy 25:4. Thirteen Laws of Equity and Humanity Besides the humane temper common to most of them, and a few cue-words, there are no apparent reasons for their being grouped or for the order in which they occur. They have various openings, mostly conditional, otherwise negative. Three are not in the direct form of address, and two only close with this; the rest are in the Sg. form, except one mixed of Sg. and Pl. Some are peculiar to D, others have parallels in E and H. In particular note the separation of the three laws on pledges, and their use of two different terms for ‘pledge.’ All this suggests a compilation from different sources.
Read Cambridge on Deuteronomy 24 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Exodus 22:25-27. Deuteronomy 24:13 Righteousness unto thee - Compare Deuteronomy 6:25 note.
Read Albert Barnes on Deuteronomy 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. When thou dost lend, etc. — The creditor was not to go into the house of the debtor to exact such a pledge as he deemed the best security, but he was to let the borrower bring out to him what he might be able to spare.
Read Daniel Denison Whedon on Deuteronomy 24 →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 lend anything to your neighbor, do not enter his house to collect security.
When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge.
When you lend anything to your neighbor, do not enter his house to collect security.
When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security.
Tyndale line
¶ When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
When thou dost lend thy neighbor any manner of loan, thou shalt not go into his house to fetch his pledge.
When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge.
When thou dost lend thy brother any thing, thou shalt not go into his house to take his pledge:
Whe thou shalt aske again of thy neighbour any thing lent, thou shalt not goe into his house to fet his pledge.
Strictly literal
When thou dost lend thy brother anything, thou shalt not go into his house to secure his pledge.
'When thou liftest up on thy brother a debt of anything, thou dost not go in unto his house to obtain his pledge;
When you lift up a debt of anything on your brother, you do not go into his house to obtain his pledge;
When thou dost lend thy brother any thing as a loan, thou shalt not go into his house to take his pledge.
When you make your neighbor any kind of loan, you must not go into his house to fetch his pledge.
From the Latin
When thou shalt demand of thy neighbour any thing that he oweth thee, thou shalt not go into his house to take away a pledge:
Simplified
If you lend anything to someone, don't go into their house to take some kind of security.
If you let your brother have the use of anything which is yours, do not go into his house and take anything of his as a sign of his debt;
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 matched by the Septuagint in terms of word correspondence, while the Samaritan Pentateuch differs in three words, altering the terms for 'lend' and 'pledge.' The Dead Sea Scrolls preserve part of the verse but require some restoration, indicating a high degree of textual consistency overall.
כִּֽי־ תַשֶּׁ֥ה בְרֵֽעֲךָ מַשַּׁ֣את מְא֑וּמָה לֹא־ תָבֹ֥א אֶל־ בֵּית֖וֹ לַעֲבֹ֥ט עֲבֹטֽוֹ׃
11 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.
כי תשׁא ברעך משׁאת מאומה לא תבוא אל ביתו לעבט עבוטו
3 words differ from the Masoretic Text: תשׁא (give loan), תבוא (come), עבוטו (pledge)
משאת [מאומה] [לא] [תבא] [אל] [בית׳ו] [לעבט] [עבט׳ו]
8 words of the verse are on this fragment — 1 partly restored, 7 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 24:10
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.
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)
Conj — ParticleHTc
The Hebrew word נָשָׁה (*nashah*) primarily means to lend or become a creditor. It is a primitive root associated with lending and borrowing, often with implications of interest or security. The entries highlight its use in both the Qal and Hiphil forms, indicating lending actions and the role of a creditor.
נָשָׁה vb. lend, become a creditor
Qal lend
Hiph. who lendeth to his neighbor
base
H5383 נָשָׁה lend, become a creditor
5383 nashah naw-shaw'
a primitive root (rather identical with 5382, in the sense of
5378); to lend or (by reciprocity) borrow on security or
interest:--creditor, exact, extortioner, lend, usurer, lend
on (taker on) usury.
see HEBREW for 05382
see HEBREW for 05378
נָשָׁה (na.shah) — to lend.
1) to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (subst)
1b) (Hiphil) to lend
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
מַשָּׁאָה (mashsha'ah) refers to a loan, specifically in the context of a pledge or debt. It is a feminine noun derived from the root word for 'loan' (H4855). The entries consistently emphasize its meaning related to financial obligation.
[מַשָּׁאָה] n.f. loan (on pledge)
base
H4859 [מַשָּׁאָה] loan (on pledge)
4859 mashsha'ah mash-shaw-aw'
feminine of 4855; a loan:--X any(- thing), debt.
see HEBREW for 04855
מַשָּׁאָה (mash.sha.ah) — loan.
loan
N-fs — Noun common · feminine singular constructHNcfsc
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…
מְא֫וּמָה (muwmah) means 'anything' or 'nothing' in Hebrew. It is derived from a form of another word, מָוֶן (muwm), which suggests a speck or point. The entries indicate that it can imply a lack or absence, as well as a general reference to something.
מְא֫וּמָה 32 pron.indef. anything
base
H3972 מְא֫וּמָה anything
3972 muwmah meh-oo'-maw
apparently a form of 3971; properly, a speck or point, i.e.
(by implication) something; with negative, nothing:--fault, +
no(-ught), ought, somewhat, any ((no-))thing.
see HEBREW for 03971
מְא֫וּמָה (me.u.mah) — anything.
anything
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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
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
V-Qal-Imperf-2ms — 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
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)
HR — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עָבַט (abat) is a verb meaning to take or give a pledge, often in the context of lending with security. It encompasses various forms, including taking possession of a pledged item and causing others to give pledges. The entries suggest some ambiguity in its usage, particularly in the Piel form, where the meaning is less clear.
[עָבַט] vb. denom. take or give a pledge
Qal to take possession of a thing pledged
Hiph. and thou shalt cause many nations to give pledges
Pi. hardly makes sense (lend on pledge = interchange ?)
base
H5670 עָבַט vb. denom. take or give a pledge
5670 `abat aw-bat'
a primitive root; to pawn; causatively, to lend (on
security); figuratively, to entangle:--borrow, break (ranks),
fetch (a pledge), lend, X surely.
עָבַט (a.vat) — to lend.
1) to take a pledge, give a pledge (for a debt)
1a) (Qal) to take a pledge, give a pledge (for a debt)
1b)(Piel) to interchange
1c) (Hiphil) to cause to give a pledge
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
עֲבוֹט (abowt) refers to a pledge or an article given as security for a debt. It is derived from the root word for 'pawn.' The entries consistently emphasize its meaning related to financial security.
עֲבוֹט n.[m.] pledge, article pledged as security for debt
base
H5667 עֲבוֹט pledge, article pledged as security for debt
5667 `abowt ab-ote'
or rabot {ab-ote'}; from 5670; a pawn:--pledge.
see HEBREW for 05670
עֲבוֹט (a.vot) — pledge.
pledge, a thing given as security, article pledged as security for debt
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms