Deuteronomy 8:16 — Word Study
WLCהַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־ יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃
BSAHe fed youʼâkal in the wildernessmidbâr [a desert or open field] with mannamân [a special food from God, unknown to your fathers] thatʼăsher your fathersʼâb had notlôʼ knownyâdaʻ■ [were unfamiliar with] in order tomaʻan humble youʻânâh [to break your pride, bring you low] and test younâçâh [to prove your character, try your heart] so that in the endʼachărîyth [at your latter time, in the future] He might cause you to prosperyâṭab [to do you good, bring you joy]
| Greek | English | Parsing |
|---|---|---|
| הַמַּֽאֲכִ֨לְךָ֥ | who caused to eat you | Particle, verb hiphil participle (active) masculine singular common, suffix |
| מָן֙ | manna | Noun common, masculine singular absolute |
| בַּמִּדְבָּ֔ר | in the wilderness | Preposition, noun common masculine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| לֹא־ | not | Particle |
| יָדְע֖וּן | they had known ! | Verb qal perfect third person common plural, suffix |
| אֲבֹתֶ֑יךָ | ancestors your | Noun common feminine plural construct, suffix |
| לְמַ֣עַן | so as | Particle |
| עַנֹּֽתְךָ֗ | to humble you | Verb piel infinitive construct common, suffix |
| וּלְמַ֙עַן֙ | and so as | Conjunction, particle |
| נַסֹּתֶ֔ךָ | to put to [the] test you | Verb piel infinitive construct common, suffix |
| לְהֵיטִֽבְךָ֖ | to do good to you | Preposition, verb hiphil infinitive construct common, suffix |
| בְּאַחֲרִיתֶֽךָ׃ | in end your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He fed you in the wilderness with manna that your fathers had not known, in order to humble you and test you, so that in the end He might cause you to prosper. |
| KJV | Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; |
| ASV | who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end: |
| YLT | who is causing thee to eat manna in the wilderness, which thy fathers have not known, in order to humble thee, and in order to try thee, to do thee good in thy latter end), |
| WEB | who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end; |
| BBE | Who gave you manna for your food in the waste land, a food which your fathers had never seen; so that your pride might be broken and your hearts tested for your good in the end; |
Where they part company is over the phrase עַנֹּתְךָ — see How Translations Differ.
The sentence contains one main clause with several subordinate phrases that clarify the actions and intentions of God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 8:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Provision in the Wildernessgenerated
Deuteronomy 8:16 recounts how God fed the Israelites with manna during their time in the wilderness, a miraculous food that their ancestors had not known. This provision served a dual purpose: to humble the people and to test their faithfulness. The surrounding verses emphasize God's guidance and care as they journeyed towards the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 8:3 | He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone, but on every word that comes from the mouth of the LORD. |
| 2 | Exodus 16:15 | When the Israelites saw it, they asked one another, “What is it?” For they did not know what it was. So Moses told them, “It is the bread that the LORD has given you to eat. |
| 3 | Lamentations 3:26–33 | It is good to wait quietly for the salvation of the LORD. |
| 4 | Jeremiah 24:5–6 | “This is what the LORD, the God of Israel, says: ‘Like these good figs, so I regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. |
| 5 | Romans 8:28 | And we know that God works all things together for the good of those who love Him, who are called according to His purpose. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מָן, ba.mid.Bargenerated
The word מָן (man) refers to the special food God provided for the Israelites in the wilderness. Its name originates from the Israelites' question, 'What is it?', reflecting their confusion upon first encountering this heavenly bread.
This noun is used to describe a miraculous sustenance that not only nourished the body but also served as a reminder of God's provision and care during their journey. The term appears multiple times in the context of the Exodus, emphasizing its significance in Israel's history.
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 clause is governed by the finite verb הַמַּֽאֲכִ֨לְךָ֥, who caused to eat you, with several phrases hanging off it: a prepositional phrase indicating location, a relative clause explaining what the manna is, and two infinitive phrases describing the purposes of God's actions.
The structure emphasizes the sequence of God's actions and intentions, showing how each part contributes to the overall message of divine provision and testing.
Septuagint Backgroundgenerated
The Septuagint translates מָן as μάννα, which retains the original meaning of the miraculous food. This choice reflects a direct connection to the Hebrew term, preserving the significance of God's sustenance for the Israelites.
The Greek word choice does not expand or reinterpret the concept of manna but maintains its identity as a divine provision, consistent with the Hebrew context.
In plain words — the whole versegenerated
Deuteronomy 8:16 tells us that God fed the Israelites with manna in the wilderness, a special food they had never seen before. This was done to teach them humility and to test their hearts, ensuring that they would prosper in the future.
Frequently Asked Questionsgenerated
It signifies God's miraculous provision for His people during their time in the wilderness, demonstrating His care and ability to sustain them.
Humbling the Israelites was meant to teach them reliance on God rather than their own strength, fostering a deeper faith and relationship with Him.
Testing serves to reveal the true character and faith of the Israelites, ensuring they are prepared for the blessings ahead.
This verse reinforces the covenant relationship, highlighting God's commitment to His people and the expectations He has for their faithfulness.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I cultivate humility in my relationship with God?
- What tests have I faced that helped me grow in my faith?
- How can I remind myself of God's past faithfulness when facing challenges?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 8:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho fed thee in the wilderness with manna,.... Even all the forty years they were in it, Exodus 16:35 which thy fathers knew not; when they first saw it, Exodus 16:15 that he might humble thee, and
Read John Gill on Deuteronomy 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBeware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Beware that thou forget not the Lord.
Read Robert Jamieson on Deuteronomy 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat he night humble thee, by keeping thee in a constant dependence upon him for every day’ s food, and convincing thee what an impotent, helpless, and beggarly creature thou art in thyself, having nothing whereon to subsist, but from hand to mouth, and being supported wholly by the alms of Divine goodness given to thee from day to day. The mercies of God, if duly considered, are as powerful an argument or mean to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependence upon him, and insufficiency without him; and by making God great, they make us little in our own eyes; though this clause, as well as that which follows, may have respect to…
Read Matthew Poole on Deuteronomy 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;Ver. 16. Who fed thee.] God will give his people Pluviam escatilem, et petram aquatilem. He will set the flint abroach, and rain corn from heaven, rather than they shall pine and perish. Tertul., De Patient.
Read John Trapp on Deuteronomy 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Who fed thee - with manna] See this miracle described See Clarke on Exodus 16:13, &c.
Read AdamClarke on Deuteronomy 8 →
CambridgeThe Cambridge Bible for Schools and Colleges16. See on Deuteronomy 8:2-3 and Deuteronomy 4:34. to do thee good] Deuteronomy 28:63, Pl., Deuteronomy 30:5, Sg. thy latter end] Misleading translation. Lit. thine afterness, thy later years. There is nothing eschatological in the phrase. Steuernagel marks Deuteronomy 8:14 b, Deuteronomy 8:15 and Deuteronomy 8:16 as an intrusion on the grounds that they but repeat Deuteronomy 8:2 b, Deuteronomy 8:3, and spoil the connection between Deuteronomy 8:14 a and Deuteronomy 8:17. But the deuteronomic style is given to repetition, and here the writer not only repeats but carries his argument to a climax in the phrase to do thee good in thy later days.
Read Cambridge on Deuteronomy 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleTo do thee good at thy latter end - This is presented as the result of God’s dealings.
Read Albert Barnes on Deuteronomy 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. At thy latter end — The Hebrew word which our translators have rendered latter end is the same that is used in Genesis 49:1, and Isaiah 2:2. In both cases it is rendered last days.
Read Daniel Denison Whedon on Deuteronomy 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He fed you in the wilderness with manna that your fathers had not known, in order to humble you and test you, so that in the end He might cause you to prosper.
who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end;
He fed you in the wilderness with manna that your fathers had not known, in order to humble you and test you, so that in the end He might cause you to prosper.
fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you and eventually bring good to you.
Tyndale line
Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end:
who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end:
Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end.
Who fed thee in the wildernesse with MAN, which thy fathers knewe not) to humble thee, and and to proue thee, that he might doe thee good at thy latter ende.
Strictly literal
who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
who is causing thee to eat manna in the wilderness, which thy fathers have not known, in order to humble thee, and in order to try thee, to do thee good in thy latter end),
who is causing you to eat manna in the wilderness, which your fathers have not known, in order to humble you, and in order to try you, to do you good in your latter end;
Who hath fed thee in the wilderness with manna, which thy fathers knew not; in order to afflict thee, and in order to prove thee, to do thee good at thy latter end;
He fed you in the wilderness with manna that your ancestors had never known, so that he might humble you and test you, to do you good in the end,
From the Latin
And fed thee in the wilderness with manna which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy on thee,
Simplified
He fed you in the desert with manna that your forefathers had never known, humbling you and testing you, so that eventually you would do well in the future.
Who gave you manna for your food in the waste land, a food which your fathers had never seen; so that your pride might be broken and your hearts tested for your good in the end;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the core elements of the verse, with the Samaritan Pentateuch differing in five words. These differences include variations in the verbs related to eating, knowing, and testing, which slightly alter the emphasis but do not change the overall message.
הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־ יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃
13 of the 13 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.
המאכילך מן במדבר אשׁר לא ידעו אבתיך למען ענותך ולמען נסותך להטיבך באחריתך
5 words differ from the Masoretic Text: מאכילך (eat), ידעו (know), ענותך (be lowly), נסותך (try), הטיבך (be good)
[המאכל׳ך] מן [במדבר] [אשר] [לא] [ידעו׳ן] [אבתי׳ך] [למען] [ענת׳ך] [ולמען] [נסת׳ך] להיטב׳ך [באחרית׳ך]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
[המאכל׳ך] [מן] [במדבר] [אשר] [לא] [ידעו׳ן] [אבתי׳ך] [למען] [ענת׳ך] [ולמען] [נסת׳ך] להיטב׳ך באחרת׳ך
2 words on the leather — 11 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 8:16
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.
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)
Art | V-Hiphil | Suff — Particle · verb hiphil participle (active) masculine singular common · suffixHTd/Vhrmsc/Sp2ms
מָן (man) refers to manna, the bread from Heaven that sustained the Israelites during their 40 years in the wilderness. The term is thought to derive from the question 'What is it?' which reflects the people's confusion upon first encountering it. This connection is noted in Exodus 16:15.
מָן n.m. manna
base
מָן in Ex 16:15 (with reference to the manna), most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
ref
H4478a מָן manna H4478b מָן most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
4478 man mawn
from 4100; literally, a whatness (so to speak), i.e. manna
(so called from the question about it):--manna.
see HEBREW for 04100
מָן (man) — manna.
1) manna
1a) the bread from Heaven that fed the Israelites for 40 years of wilderness wanderings
מָן (man) — What?.
'What is it?'
Another spelling of mah (מָה "what?" H4100)
N-ms — Noun common · masculine singular absoluteHNcmsa
man'-a (man; manna): The Hebrew man is probably derived, as Ebers suggests, from the Egyptian mennu, "food." In Ex 16:15, we have a suggested source of the name, "They said one to another, What is it?" i.e. manhu, which also means, "It is manna" (see margin).
1. Old Testament References:
This substance is described as occurring in flakes or small round grains, literally, "hoax frost"; it fell with the dew (Nu 11:9) and appeared when the dew left the ground (Ex 16:14); "It was like coriander seed, white; and the taste of it was like wafers made with honey" (Ex 16:31). In Nu 11:8, its taste is described "as the taste of…
Manna
Heb. man-hu, “What is that?” the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, “What is it?” but more probably it is derived from manan, meaning “to allot,” and hence denoting an “allotment” or a “gift.” This “gift” from God is described as “a small round thing,” like the “hoar-frost on the ground,” and “like coriander seed,” “of the colour of bdellium,” and in taste “like wafers made with honey.” It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt…
(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: (Exodus 16:14-36; Numbers 11:7-9; 11:5,16; Joshua 5:12; Psalms 78:24; 25) From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its…
The miraculous food given by God to the Israelites during their wanderings in the desert. It was a small grain, white like hoarfrost, round, and of the size of coriander-seed, Ex 16:1-36 Nu 11:1-35. It fell every morning, with the dew, about the camp of the Israelites, and in so great quantities during the whole forty years of their journey in the wilderness, that it was sufficient to serve the entire multitude instead of bread, Ex 16:35 De 29:5,6 Jos 5:12. It is nowhere said that the Israelites had no other food, that numerous flocks and herds accompanied the camp of Israel is clear from many passages. Certainly the…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
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
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sn
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Piel-Inf-a | Suff — Verb piel infinitive construct common · suffixHVpcc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HC/Tc — Conjunction · particleHC/Tc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Inf-a | Suff — Verb piel infinitive construct common · suffixHVpcc/Sp2ms
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp2ms
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
