Exodus 20:17 — Word Study
WLCלֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ לֹֽא־ תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ פ
BSAYou shall notlôʼ [desire to have, take great pleasure in] covetchâmad▸ your neighbor’srêaʻ [close friend, companion] housebayith [dwelling place, family home] You shall notlôʼ covetchâmad▸ your neighbor’srêaʻ wifeʼishshâh [female person, companion] or his manservantʻebed [male slave, servant] or maidservantʼâmâh [female slave, servant] or his oxshôwr [cattle, work animal] or donkeychămôwr [male ass, beast of burden] or anythingkôl [all, everything] thatʼăsher belongs to your neighborrêaʻ [fellow, person close to you]
| Greek | English | Parsing |
|---|---|---|
| לֹ֥א | not | Particle |
| תַחְמֹ֖ד | you must covet | Verb, Qal, imperfect second person masculine singular |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| רֵעֶ֑ךָ | neighbor your | Noun common masculine singular construct, suffix |
| לֹֽא־ | not | Particle |
| תַחְמֹ֞ד | you must covet | Verb, Qal, imperfect second person masculine singular |
| אֵ֣שֶׁת | [the] wife of | Noun common, feminine singular construct |
| רֵעֶ֗ךָ | neighbor your | Noun common masculine singular construct, suffix |
| וְעַבְדּ֤וֹ | and [male] servant his | Conjunction, noun common masculine singular construct, suffix |
| וַאֲמָתוֹ֙ | and female servant his | Conjunction, noun common feminine singular construct, suffix |
| וְשׁוֹר֣וֹ | and ox his | Conjunction, noun common masculine singular construct, suffix |
| וַחֲמֹר֔וֹ | and donkey his | Conjunction, noun common both singular construct, suffix |
| וְכֹ֖ל | and all | Conjunction, noun common masculine singular absolute |
| אֲשֶׁ֥ר | that | Particle |
| לְרֵעֶֽךָ׃ פ | [belongs] to neighbor your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.” |
| KJV | Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. |
| ASV | Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor’s. |
| YLT | 'Thou dost not desire the house of thy neighbour, thou dost not desire the wife of thy neighbour, or his man-servant, or his handmaid, or his ox, or his ass, or anything which [is] thy neighbour's.' |
| WEB | “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.” |
| BBE | Let not your desire be turned to your neighbour's house, or his wife or his man-servant or his woman-servant or his ox or his ass or anything which is his. |
Translations agree in rendering the command against coveting uniformly.
Two main prohibitions followed by a comprehensive list of items that should not be coveted, emphasizing the breadth of the command.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָמַד
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 — Exodus 20:17
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 — The Tenth Commandmentgenerated
Exodus 20:17 is part of the Ten Commandments, where God instructs the Israelites on how to live in community with respect and integrity. This commandment specifically addresses the internal desire to possess what belongs to others, highlighting the importance of contentment and moral integrity in relationships. It follows the command against bearing false witness and precedes the people's fearful reaction to God's presence on Mount Sinai, as described in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:6 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 2 | Genesis 14:23 | that I will not accept even a thread, or a strap of a sandal, or anything that belongs to you, lest you should say, ‘I have made Abram rich.’ |
| 3 | Genesis 34:23 | Will not their livestock, their possessions, and all their animals become ours? Only let us consent to them, and they will dwell among us.” |
| 4 | Joshua 7:21 | When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath.” |
| 5 | 1 Samuel 15:19 | So why did you not obey the LORD? Why did you rush upon the plunder and do evil in the sight of the LORD?” |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — חָמַד, tach.Modgenerated
The verb חָמַד (chamad) means to desire or take pleasure in something, often conveying a strong emotional attachment. It is used in contexts that express delight, such as in the beauty of creation or the joy of relationships. In this commandment, it emphasizes the internal desire that can lead to coveting.
As a Qal imperfect second person masculine singular verb, it indicates an ongoing action or state of being directed toward the subject. The command is not merely about actions but addresses the heart's desires, warning against the inclination to covet what belongs to others.
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 structure of this commandment consists of two main clauses, both beginning with the negative particle לֹא (lo'), indicating prohibition. The first clause addresses coveting the neighbor's house, while the second expands on that theme by listing various possessions, including the neighbor's wife and servants.
The repetition of תַחְמֹ֖ד (tach.Mod) emphasizes the seriousness of the command, highlighting that the prohibition applies to multiple aspects of a neighbor's life and property.
Septuagint Backgroundgenerated
The Septuagint translates חָמַד as ἐπιθυμήσεις (epithymēseis), which carries the connotation of strong desire or longing. This choice reflects a broader interpretation of the command, focusing not just on the act of coveting but on the intense desire that can lead to it.
This translation choice indicates a widening of the term's application, emphasizing the emotional and psychological aspects of desire.
In plain words — the whole versegenerated
Exodus 20:17 tells us not to covet what belongs to our neighbor. This includes their house, spouse, servants, and any possessions. The command emphasizes the importance of contentment and respect for others' property.
Frequently Asked Questionsgenerated
To covet means to have a strong desire for something that belongs to someone else, which can lead to unethical thoughts and actions.
Coveting is considered wrong because it can lead to actions that violate the rights and well-being of others, fostering discontent and jealousy.
This commandment addresses the internal motivations behind actions, complementing others that focus on outward behavior, such as stealing or committing adultery.
By mentioning specific possessions, the command highlights the various aspects of life that can be affected by coveting, reinforcing the need for integrity in all relationships.
Reflection Questionsgenerated
- What are some areas in my life where I struggle with coveting what others have?
- How can I cultivate contentment with what I have?
- In what ways can I support others in their successes without feeling envious?
- How does understanding this commandment help me in my relationships with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this commandment, discussing its implications for moral behavior and the internal state of the heart.
Love of money then is an old, an ancient vice, which showed itself even at the declaration of the divine law; for a law was given to check it.Early Church Fathers on Exodus 20 →
The law said, “You shall not covet,” in order that, when we find ourselves lying in this diseased state, we might seek the medicine of grace.Early Church Fathers on Exodus 20 →
There you are then, the law tells you “you shall not covet.” You know the law which says, “You shall not covet.” Covetousness surges up in you, which you didn’t know. It was there inside, you see, but it wasn’t known.Early Church Fathers on Exodus 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 20:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not covet thy neighbour's house,.... This is the tenth and last commandment, and is an explanation of several of the past; showing that the law of God not only forbids external acts of
Read John Gill on Exodus 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
Read Robert Jamieson on Exodus 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe coveting here forbidden is either, 1. The inward and deliberate purpose and desire of a deceitful or violent taking away of another man’ s goods; but this is forbidden in the eighth commandment. And it is hard to conceive that St. Paul should think that this command did not forbid such a practice, , which even the better sort of heathens esteemed a sin, whose words are, that they who are withheld from incest, or whoredom, or theft, only from a principle of fear, are guilty of those crimes; especially seeing the Old Testament Scriptures, which doubtless he diligently studied, do so plainly condemn evil purposes of the heart, as ,5 15:7,9, &c. Or, 2. The greedy desire of that which is…
Read Matthew Poole on Exodus 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 20:17 Thou shalt not covet thy neighbour’ s house, thou shalt not covet thy neighbour’ s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’ s.Ver. 17. Thou shalt not covet.] One observeth that the word Concupisco, here used, is inceptive; to show that the very first motion is sin, though no consent be yielded. Thy neighbour’ s house.] House is here first set, as that which holds and harbours all the rest. Neither will a wise man take a wife before he hath a house. Birds will not couple till their nest be ready. To these ten words, written by God himself in the day of the assembly, divines have reduced those other laws…
Read John Trapp on Exodus 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Thou shalt not covet.—This command seems to have been added in order to teach the general principle that the Law of God is concerned, not with acts and words only, but with the thoughts of the heart. Rightly understood, the seventh and eighth commandments contain the tenth, which strikes at covetousness and lustful desire. (Comp. Matthew 5:27-28.) But ancient moralists did not usually recognise this; thought, unless carried out into acts, was regarded as “free;” no responsibility was considered to attach to it, and consequently no one felt it needful to control his thoughts or regulate them. It was therefore of importance that the Divine Law should distinctly assert a control over…
Read Charles John Ellicott on Exodus 20 →
AdamClarkeAdam Clarke's Commentary on the BibleTHE TENTH COMMANDMENT Against covetousness. Verse 17. Thou shalt not covet thy neighbour's house - wife, c.] Covet signifies to desire or long after, in order to enjoy as a property the person or thing coveted. He breaks this command who by any means endeavours to deprive a man of his house or farm by taking them over his head, as it is expressed in some countries who lusts after his neighbour's wife, and endeavours to ingratiate himself into her affections, and to lessen her husband in her esteem; and who endeavours to possess himself of the servants, cattle, c., of another in any clandestine or unjustifiable manner. "This is a most excellent moral precept, the observance of which will…
Read AdamClarke on Exodus 20 →
CambridgeThe Cambridge Bible for Schools and Colleges17. The tenth commandment. The most inward of all the commandments, forbidding not an external act, but a hidden mental state, a state, however, which is the spring and root of nearly every sin against a neighbour, the unlawful desire (ἐπιθυμία) for something which is another’s. covet] lit. desire, which may be used of a perfectly lawful, and indeed laudable, affection (Psalms 19:10; Psalms 68:16): it acquires its bad sense solely from the context; comp. Joshua 7:21, and especially Micah 2:2. house] i.e. (Kn. Di. Bδ. al.) domestic establishment generally (Genesis 15:2, Job 8:15): examples follow of things belonging to it, and most likely to be coveted, wife, male and female slaves, &c. In…
Read Cambridge on Exodus 20 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE TENTH , Exodus 20:17. 17. Thou shalt not covet — The word çîã, here rendered covet, occurs some twenty times in the Hebrew Scriptures, and is commonly translated by desire.
Read Daniel Denison Whedon on Exodus 20 →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
You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.”
“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”
You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.”
“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”
Tyndale line
Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor’s.
Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's.
Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his man seruant, nor his mayde, nor his oxe, nor his asse, neyther any thing that is thy neighbours.
Strictly literal
Thou shalt not desire thy neighbour's house, thou shalt not desire thy neighbour's wife, nor his bondman, nor his handmaid, nor his ox, nor his ass, nor anything that is thy neighbour's.
'Thou dost not desire the house of thy neighbour, thou dost not desire the wife of thy neighbour, or his man-servant, or his handmaid, or his ox, or his ass, or anything which [is] thy neighbour's.'
You do not desire the house of your neighbor, you do not desire the wife of your neighbor, or his manservant, or his handmaid, or his ox, or his donkey, or anything which [is] your neighbor’s.”
Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's.
You must not covet your neighbor's house; you must not covet your neighbor's wife, his male servant, his female servant, his ox, his donkey, or anything that belongs to your neighbor.”
From the Latin
Thou shalt not covet thy neighbour’s house: neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.
Simplified
You must not desire to have anyone else's house. You must not desire to have their wife, or their male slave or female slave, or their ox or donkey, or anything else that belongs to them.”
Let not your desire be turned to your neighbour's house, or his wife or his man-servant or his woman-servant or his ox or his ass or anything which is his.
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 largely agree in their wording of this commandment, with the Septuagint maintaining a similar structure. However, the Samaritan Pentateuch introduces significant variations, including additional phrases and different terminology, which reflect distinct interpretations of the commandment.
לֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ לֹֽא־ תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ פ
13 of the 15 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.
לא תחמד בית רעך ולא תחמד אשׁת רעך שׂדהו עבדו ואמתו שׁורו וחמורו וכל אשׁר לרעך והיה כי יביאך יהוה אלהיך אל ארץ הכנעני אשׁר אתה בא שׁמה לרשׁתה והקמת לך אבנים גדלות ושׂדת אתם בשׂיד וכתבת על האבנים את כל דברי התורה הזאת והיה בעברכם את הירדן תקימו את האבנים האלה אשׁר אנכי מצוה אתכם היום בהרגריזים ובנית שׁם מזבח ליהוה אלהיך מזבח אבנים לא תניף עליהם ברזל אבנים שׁלמות תבנה את מזבח יהוה אלהיך והעלית עליו עלות ליהוה אלהיך וזבחת שׁלמים ואכלת שׁם ושׂמחת לפני יהוה אלהיך ההר ההוא בעבר הירדן אחרי דרך מבוא השׁמשׁ בארץ הכנעני הישׁב בערבה מול הגלגל אצל אלון מורא מול שׁכם
111 words differ from the Masoretic Text: שׂדהו (open field), חמורו (he-ass), היה (be), כי (that), יביאך (come), יהוה (YHWH)
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 Exodus 20:17
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.
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
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
kuv'-et ('awah; zeloo, "to desire earnestly," "to set the heart and mind upon anything"): Used in two senses: good, simply to desire earnestly but legitimately. e.g. the King James Version 1Co 12:31; 14:39; bad, to desire unlawfully, or to secure illegitimately (batsa`; epithumeo, Ro 7:7; 13:9, etc.); hence, called "lust" (Mt 5:28; 1Co 10:6), "concupiscence" (the King James Version Ro 7:8; Col 3:5).
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 — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
N-ms | Suff — 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)
Part — ParticleHTn
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
kuv'-et ('awah; zeloo, "to desire earnestly," "to set the heart and mind upon anything"): Used in two senses: good, simply to desire earnestly but legitimately. e.g. the King James Version 1Co 12:31; 14:39; bad, to desire unlawfully, or to secure illegitimately (batsa`; epithumeo, Ro 7:7; 13:9, etc.); hence, called "lust" (Mt 5:28; 1Co 10:6), "concupiscence" (the King James Version Ro 7:8; Col 3:5).
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
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…
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
אָמָה (amah) refers to a maid or handmaid, often indicating a female servant or slave. The term can also imply humility in certain contexts. It is derived from a primitive root and is consistently used to denote a female in servitude.
אָמָה n.f. maid, handmaid
lit. maidservant
fig. in address
base
H519 אָמָה maid, handmaid
519 'amah aw-maw'
apparently a primitive word; a maid-servant or female
slave:--(hand-)bondmaid(-woman), maid(-servant).
אָמָה (a.mah) — maidservant.
1) maid-servant, female slave, maid, handmaid, concubine
1a) of humility (fig.)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
Conj | N-cs | Suff — Conjunction · noun common both singular construct · suffixHC/Ncbsc/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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
