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Exodus 21:5 — Word Study

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WLCוְאִם־ אָמֹ֤ר יֹאמַר֙ הָעֶ֔בֶד אָהַ֙בְתִּי֙ אֶת־ אֲדֹנִ֔י אֶת־ אִשְׁתִּ֖י וְאֶת־ בָּנָ֑י לֹ֥א אֵצֵ֖א חָפְשִֽׁי׃

BSABut ifʼim the servantʻebed [slave, bondman] declaresʼâmar I loveʼâhab [have affection for, am devoted to] my masterʼâdôwn [lord, owner] and my wifeʼishshâh [woman, companion] and childrenbên [sons, descendants] I do notlôʼ want to goyâtsâʼ [am unwilling, refuse] freechophshîy [be released, exit as a liberated person, without obligation]

Word
Listen & take awayExodus 21
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 5 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (cha.fe.Shi) — no per-word recordings of the Hebrew exist to link to.
Take it away
Exodus 21:5quick helps
In a sentenceA servant declares his love for his master and family, choosing not to seek freedom.
Who is speakingThe servant, expressing his personal feelings.
Where we areThis verse is part of laws concerning servitude in ancient Israel.
The hard wordחָפְשִׁי
Take awayThe servant values his relationships over his freedom.
5 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 21:5

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — Laws Concerning Servantsgenerated

4If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.
5But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’
6then his master is to bring him before the judges. And he shall take him to the door or doorpost and pierce his ear with an awl. Then he shall serve his master for life.
7And if a man sells his daughter as a servant, she is not to go free as the menservants do.

Exodus 21:5 presents a scenario where a servant expresses his love for his master and family, indicating a choice to remain in servitude rather than seek freedom. This reflects the cultural context of servitude in ancient Israel, where personal relationships could influence legal status. The surrounding verses outline the conditions under which a servant may choose to stay with his master, emphasizing the importance of family ties and loyalty.


Cross References

ReferenceText (BSB)
1Deuteronomy 15:16–17But if your servant says to you, ‘I do not want to leave you,’ because he loves you and your household and is well off with you,
2Isaiah 26:13O LORD our God, other lords besides You have had dominion, but Your name alone do we confess.
32 Corinthians 5:14–15For Christ’s love compels us, because we are convinced that One died for all, therefore all died.

The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to


The Key Word אָהַ֙בְתִּי֙, 'a.Hav.tigenerated

The verb אָהַב ('ahav) means 'to love' and encompasses various forms of affection, including love for family, friends, and God. The perfect tense here indicates a completed action, showing that the servant has made a definitive choice to love and remain committed to his master and family.

This choice highlights the emotional and relational aspects of servitude, where the bond between the servant and his master can be stronger than the desire for freedom. The use of the first-person singular form emphasizes the personal nature of this declaration.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the phrase is rendered as 'I love my master and my wife and children; I do not want to go free,' which is consistent across several translations, including the KJV and ASV.


Sentence Structuregenerated

The main verb יֹאמַר֙ (yo.mar), meaning 'he will say,' governs the entire declaration. The structure includes a conditional clause introduced by וְאִם־ (ve.'im-), leading into the servant's statement of love and his refusal of freedom.

The Hebrew sentence places the conditional clause first, emphasizing the servant's declaration as the focal point of the statement.


Septuagint Backgroundgenerated

The Septuagint translates אָהַב as ἠγάπηκα (ēgápēka), indicating a strong sense of love or affection. This choice aligns with the Hebrew meaning but may carry a slightly different nuance in the Greek context.

The Greek word παῖς (pais), used for 'slave' in the Septuagint, reflects the same concept of servitude but may imply a broader sense of servanthood in the Greek culture.


In plain words — the whole versegenerated

Exodus 21:5 shows a servant who loves his master, wife, and children and chooses not to seek freedom. This illustrates the importance of personal relationships in the context of servitude in ancient Israel.


Frequently Asked Questionsgenerated

What does it mean for the servant to declare his love?

The servant's declaration signifies a deep emotional bond with his master and family, prioritizing these relationships over the desire for freedom.

Why would a servant choose not to go free?

A servant may choose not to go free due to love for his family and master, highlighting the value of personal connections over legal status.

How does this verse reflect the cultural context of servitude?

This verse shows that in ancient Israel, servitude was not just a legal status but also involved personal relationships and emotional commitments.

What does this say about the nature of love in relationships?

The verse illustrates that love can lead individuals to make significant life choices, such as remaining in servitude for the sake of family and loyalty.


Reflection Questionsgenerated

  1. How do personal relationships influence your decisions in life?
  2. In what ways can love for family shape your priorities?
  3. What does this verse teach about the value of commitment?
  4. How can we apply the servant's choice to our own lives today?

The early church on this verse — how the Fathers read it

Ambrose of Milan cites this verse to argue that true freedom comes from complete devotion to God, highlighting the servant's choice as a reflection of spiritual commitment.

Ambrose of MilanLetter 7.14 c. 339–397
That man is truly free, a true Hebrew, who is entirely God’s. Everything that he possesses shares in freedom. He has nothing in common with the man who rejects freedom and says,
Early Church Fathers on Exodus 21 →

Commentators on this verse — 5 expositors, verse by verse

Each of these wrote on Exodus 21:5 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And if the servant shall plainly say,.... Or, "in saying shall say" (i) shall express himself in plain and full terms, and repeat his words, and abide by them, signifying it as his last will and

Read John Gill on Exodus 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: If the servant shall plainly say, I love my master, my wife, and my children.

Read Robert Jamieson on Exodus 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Exodus 21:5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:Ver. 5. I love my master.] A little better than he in Plautus, that said, Ego non servio libenter; herus meus me non habet libenter, tamen utitur me ut lippis oculis.

Read John Trapp on Exodus 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(5) And if.—Better, But if.I love my master.—Under every system of slavery affection grows up between the slaves and a master who is indulgent to them. At Rome it was common for slaves to endure the severest torture rather than betray or accuse their owners. If a man has no rights, he is thankful for small mercies, and responds with warm feeling to those who treat him kindly. As the Hebrew form of slavery was of a mild type, masters being admonished to treat their slaves “not as bondservants, but as hired servants” (Leviticus 25:39-40), and, again, “not to rule over them with rigour” (Leviticus 25:46), there would naturally be frequent cases where the slave would not wish to “go out.” He…

Read Charles John Ellicott on Exodus 21 →
CambridgeThe Cambridge Bible for Schools and Colleges

2–11. The law of slavery. Cf. Deuteronomy 15:12-18, Leviticus 25:39-55 (H and P), where there are other regulations on the same subject, in some respects differing remarkably from those of Ex., and springing evidently out of a different and more advanced stage of society. The present law deals only with Hebrew slaves: the case of foreign slaves is dealt with in Leviticus 25:44-46. The conditions of society in ancient Israel were such that slavery could not be abolished: but it was regulated, and restrictions were imposed on the power of a master over his slave (see also vv. 20 f., 26 f.). An Israelite might fall into slavery from different causes: (1) he might be sold by his parents, a case…

Read Cambridge on Exodus 21 →

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

BSBBerean Standard Bible2020

But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’

WEBWorld English Bible2000

But if the servant shall plainly say, ‘I love my master, my wife, and my children. I will not go out free;’

MSBMajority Standard Bible2022

But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’

NETBNew English Translation2006

But if the servant should declare, ‘I love my master, my wife, and my children; I will not go out free,’

Tyndale line

KJVKing James Version1611

And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

ASVAmerican Standard Version1901

But if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

RVARevised Version, American1894

But if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

NWBWebster's Bible1833

And if the servant shall plainly say, I love my master, my wife, and my children; I will not depart free:

GNVGeneva Bible1599

But if the seruant saye thus, I loue my master, my wife and my children, I will not goe out free,

Strictly literal

DBYDarby Translation1890

But if the bondman shall say distinctly, I love my master, my wife, and my children, I will not go free;

YLTYoung's Literal Translation1862

'And if the servant really say: I have loved my lord, my wife, and my sons — I do not go out free;

LSVLiteral Standard Version2020

And if the servant really says: I have loved my lord, my wife, and my sons—I do not go out free,

ILTInterlinear Literal Translation2000

And if the servant should plainly say, I love my master, my wife, and my children; I will not go out free:

ULBUnlocked Literal Bible2017

But if the servant plainly says, “I love my master, my wife, and my children; I will not go out free,”

From the Latin

DRADouay-Rheims (Challoner)1899

And if the servant shall say: I love my master and my wife and children, I will not go out free:

Simplified

FBVFree Bible Version2020

However, if the slave formally states, ‘I love my master and my wife and children; I do not want to be freed,’

BBEBible in Basic English1949

But if the servant says clearly, My master and my wife and children are dear to me; I have no desire to be free:

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.

וְandclauseאִםifclauseadverbialאָמֹ֤רexplicitly.(say)verbיֹאמַר֙he.will.saynoun phrase · subjectהָtheעֶ֔בֶדslaveclause · objectclauseverbאָהַ֨בְתִּי֙I.lovenoun phrase · objectnoun phraseאֶת(et)noun phraseאֲדֹנִ֔masterיmynoun phraseאֶת(et)noun phraseאִשְׁתִּ֖wifeיmyוְandnoun phraseאֶת(et)noun phraseבָּנָ֑childrenיmyclauseadverbialלֹ֥אnotverbאֵצֵ֖אI.will.go.outadverbialחָפְשִֽׁיa.free.[person]

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text (MT) presents the verse as: 'But if the servant declares, “I love my master and my wife and children; I do not want to go free.”' The Samaritan Pentateuch agrees with the MT word for word. The Septuagint matches 12 of the 14 words in a different order, reflecting its own sentence structure. The Dead Sea Scrolls (1Q2) contain only fragments of the verse, with 12 words supplied by an editor, while 4Q22 has 10 words, with some words partly restored and others supplied entirely. Overall, the Samaritan Pentateuch and the MT are in complete agreement, while the Septuagint and the Dead Sea Scrolls show variations in word order and completeness.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְאִם־ אָמֹ֤ר יֹאמַר֙ הָעֶ֔בֶד אָהַ֙בְתִּי֙ אֶת־ אֲדֹנִ֔י אֶת־ אִשְׁתִּ֖י וְאֶת־ בָּנָ֑י לֹ֥א אֵצֵ֖א חָפְשִֽׁי׃

Septuagintthe Greek the translators chose, word by word
וְאִם־ἐὰνאָמֹ֤רἀποκριθεὶςיֹאמַר֙εἴπῃהָעֶ֔בֶדπαῖςאָהַ֙בְתִּי֙ἠγάπηκαאֲדֹנִ֔יμουאִשְׁתִּ֖יγυναῖκαוְאֶת־καὶבָּנָ֑יπαιδίαלֹ֥אοὐκאֵצֵ֖אἀποτρέξωחָפְשִֽׁי׃ἐλεύθερος

12 of the 14 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

אם אמר יאמר העבד אהבתי את אדני את אשׁתי ואת בני לא אצא חפשׁי

Agrees with the Masoretic Text here, word for word.

Dead Sea Scrolls — 1Q2a copy a thousand years older than the Leningrad Codex

[ואם] [אמר] [יאמר] [העבד] [אהבתי] [את] [אדנ׳י] [את] אשת׳י ואת [בנ׳י] [לא] [אצא] [חפשי]

2 words on the leather — 12 supplied entire by an editor.

Dead Sea Scrolls — 4Q22a copy a thousand years older than the Leningrad Codex

[אהבתי] את אדונ׳י [את] [אשת׳י] [ואת] בנ׳י [לא] [אצא] [חפשי]

10 words of the verse are on this fragment — 2 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.

Exodus 21:5אִםand ifand ifאִםאָמַרcarefullycarefullyאָמַראָמַרhe will sayhe will sayאָמַרעֶ֫בֶדthe slavethe slaveעֶ֫בֶדאָהֵבI loveI loveאָהֵבאֵתthe object the object markאֵתאָדוֹןmaster mymaster myאָדוֹןאֵתthe object the object markאֵתאִשָּׁהwife mywife myאִשָּׁהאֵתand the objand the object אֵתבֵּןchildren mychildren myבֵּןלֹאnotnotלֹאיָצָאI will go oI will go outיָצָאחָפְשִׁיa free [pera free [person]חָפְשִׁיאוֹתsign: mirasign: miraculouאוֹתעָבַדto serveto serveעָבַדבָּנָהto buildto buildבָּנָהחָפַשׁחָפַשׁאִישׁmanmanאִישׁאֱנוֹשׁhumanhumanאֱנוֹשׁמִגְרָשׁpasturepastureמִגְרָשׁחֵןfavorfavorחֵןכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהשִׁפְחָהmaidservanmaidservantשִׁפְחָהיֵשׁtherethereיֵשׁאָמָהmaidservanmaidservantאָמָהשָׂנֵאto hateto hateשָׂנֵאבִּיpleasepleaseבִּיטַףchildchildטַףנָכְרִיforeignforeignנָכְרִיעַמּוֹןAmmonAmmonעַמּוֹן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Exodus 21:5

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.

and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
וְאִם־ve.'im- and if H518 Conjunction · particle
1,070× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Tyndale gloss
if
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִם conj.

hypoth. part. if

Interrog. part.

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

Brown-Driver-Briggs glosses

H518a אִם conj. . hypoth. part. if

. Interrog. part.

H518b 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

Strong's Hebrew Dictionary

518 'im eem

a primitive particle; used very widely as demonstrative, lo!;

interrog., whether?; or conditional, if, although; also Oh

that!, when; hence, as a negative, not:--(and, can-,

doubtless, if, that) (not), + but, either, + except, +

more(-over if, than), neither, nevertheless, nor, oh that, or,

+ save (only, -ing), seeing, since, sith, + surely (no more,

none, not), though, + of a truth, + unless, + verily, when,

whereas, whether, while, + yet.

Translators Brief Hebrew Lexicon

אִם (im) — if.

: if/whether_or/though

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

[כִּי] אם (ki im) — if: except.

1) except if

1a) but if

אִם (im) — if: surely no.

: surely_no

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: surely yes.

: surely_yes

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: until.

: until/except

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | Conj — Conjunction · particle
HC/Tc
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אָמֹ֤ר'a.Mor carefully H559 Verb · Qal · infinitive absolute
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Ptc — Verb · Qal · infinitive absolute
HVqaa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kar'-fool-i: The same two strands of anxiety and of attention appear in this word as in care. Several words in the Hebrew and Greek are thus rendered in the English versions "Anxiously" is the thought in "The inhabitants of Maroth waited carefully for good" (chalah, "to be in pain," "was grieved" King James Version margin, "waiteth anxiously" the Revised Version (British and American), the American Standard Revised Version, "is in travail" the Revised Version, margin, the American Revised Version, margin, Mic 1:12).

In the sense of attentively, the Hebrew emphatic expression, the infinite absolute with the finite verb is rendered "carefully" in, "Thou shalt carefully hearken" (literally "hearing, thou shalt hear," "diligently hearken" the Revised Version (British and American), the American Standard Revised Version,

and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
יֹאמַר֙yo.Mar he will say H559 Verb · Qal · imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
HVqi3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
הָעֶ֔בֶדha.'E.ved the slave H5650 Particle · noun common masculine singular absolute
801× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Amplified meaning
slave, bondman
Tyndale gloss
servant/slave
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

5650 `ebed eh'-bed

from 5647; a servant:--X bondage, bondman, (bond-)servant,

(man-)servant.

see HEBREW for 05647

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Slave

Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.

Smith's Bible Dictionary

The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…

American Tract Society Bible Dictionary

Jer 2:14; Re 18:13. See SERVANT.

and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אָהַ֙בְתִּי֙'a.Hav.ti I love H157 Verb · Qal · perfect first person common singular
211× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To love means to have affection for someone or something, including family, romance, or God. It can also describe being a friend or having appetite for things like food or wisdom.
Amplified meaning
have affection for, am devoted to
Tyndale gloss
to love: lover
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָהֵב 216 vb. love

Qal

human love to human object

less oft. of appetite

love to God

esp. Pt.

of divine love

Niph. Pt. pl. lovely, loveable

Pi.

friends

lovers

base

Brown-Driver-Briggs glosses

H157 אָהֵב love

Strong's Hebrew Dictionary

157 'ahab aw-hab'

or raheb {aw-habe'}; a primitive root; to have affection for

(sexually or otherwise):--(be-)love(-d, -ly, -r), like,

friend.

Translators Brief Hebrew Lexicon

אָהֵב (a.hav) — to love: lover.

: lover

1) to love

1a) (Qal)

1a1) human love for another, includes family, and sexual

1a2) human appetite for objects such as food, drink, sleep, wisdom

1a3) human love for or to God

1a4) act of being a friend

1a4a) lover (participle)

1a4b) friend (participle)

1a5) God's love toward man

1a5a) to individual men

1a5b) to people Israel

1a5c) to righteousness

1b) (Niphal)

1b1) lovely (participle)

1b2) loveable (participle)

1c) (Piel)

1c1) friends

1c2) lovers (fig. of adulterers)

2) to like

Also means: a.hav (אָהֵב ": friend" H0157H)

אָהֵב (a.hav) — to love: friend.

: friend

1) to love

1a) (Qal)

1a1) human love for another, includes family, and sexual

1a2) human appetite for objects such as food, drink, sleep, wisdom

1a3) human love for or to God

1a4) act of being a friend

1a4a) lover (participle)

1a4b) friend (participle)

1a5) God's love toward man

1a5a) to individual men

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…

Easton's Bible Dictionary

Love

This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…

American Tract Society Bible Dictionary

GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."

Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…

Nave's Topical Bible

→ OF CHILDREN FOR PARENTS

See CHILDREN

→ OF GOD, LOVE OF

→ OF MAN FOR GOD Ex 20:6; De 5:10; 6:5; 7:9; 10:12; 11:1,13,22; 13:3; 30:6,16,20; Jos 22:5; 23:11; Ps 18:1; 31:23; 37:4; 45:10,11; 63:5,6; 69:35,36; 73:25,26; 91:14; 97:10; 116:1; 145:20; Pr 8:17; 23:26; Isa 56:6,7; Jer 2:2,3; Mt 22:37,38; Mr 12:29,30,32,33; Lu 11:42;

and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אֲדֹנִ֔י'a.do.Ni master my H113 Noun common masculine singular construct · suffix
333× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word ʼâdôwn refers to a lord or master, and can be used to describe human leaders or God. It emphasizes the person's power and control over others or things, and is often translated as lord or master.
Amplified meaning
lord, owner
Tyndale gloss
lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)

base

Brown-Driver-Briggs glosses

H113 אָדוֹן lord

Strong's Hebrew Dictionary

113 'adown aw-done'

or (shortened) adon {aw-done'}; from an unused root (meaning

to rule); sovereign, i.e. controller (human or divine):--

lord, master, owner. Compare also names beginning with

"Adoni-".

Translators Brief Hebrew Lexicon

אָדוֹן (a.don) — lord.

1) firm, strong, lord, master

1a) lord, master

1a1) reference to men

1a1a) superintendent of household, of affairs

1a1b) master

1a1c) king

1a2) reference to God

1a2a) the Lord God

1a2b) Lord of the whole earth

1b) lords, kings

1b1) reference to men

1b1a) proprietor of hill of Samaria

1b1b) master

1b1c) husband

1b1d) prophet

1b1e) governor

1b1f) prince

1b1g) king

1b2) reference to God

1b2a) Lord of lords (probably = "thy husband, Yahweh")

1c) my lord, my master

1c1) reference to men

1c1a) master

1c1b) husband

1c1c) prophet

1c1d) prince

1c1e) king

1c1f) father

1c1g) Moses

1c1h) priest

1c1i) theophanic angel

1c1j) captain

1c1k) general recognition of superiority

1c2) reference to God

1c2a) my Lord, my Lord and my God

1c2b) Adonai (parallel with Yahweh)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp1bs
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אִשְׁתִּ֖י'ish.Ti wife my H802 Noun common feminine singular construct · suffix
781× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Amplified meaning
woman, companion
Tyndale gloss
woman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp1bs
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
וְאֶת־ve.'Et and the object marker H853 Conjunction · particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HC/To — Conjunction · particle
HC/To
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
בָּנָ֑יba.Nai children my H1121 Noun common masculine plural construct · suffix
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Amplified meaning
sons, descendants
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֵּן 4870 n.m. son

son, male child, born of a woman

children (male and female)

youth, young men

the young of animals

of plant shoots

fig. of lifeless things, sparks, stars, arrows

member of a guild, order or class

of animals son of (the) herd

ב׳ as n. relat. followed by word of quality, characteristic, etc.

n. relat. of age

base

בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.

done

Brown-Driver-Briggs glosses

H1121a בֵּן son . son, male child, born of a woman

. children (male and female)

. youth, young men

. the young of animals

. of plant shoots

. fig. of lifeless things, sparks, stars, arrows

. . member of a guild, order or class

. of animals son of (the) herd

. ב׳ as n. relat. followed by word of quality, characteristic, etc.

. n. relat. of age

H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son

Strong's Hebrew Dictionary

1121 ben bane

from 1129; a son (as a builder of the family name), in the

widest sense (of literal and figurative relationship,

including grandson, subject, nation, quality or condition,

etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)

(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,

(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,

bough, branch, breed, + (young) bullock, + (young) calf, X

came up in, child, colt, X common, X corn, daughter, X of

first, + firstborn, foal, + very fruitful, + postage, X in, +

kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)

people, + rebel, + robber, X servant born, X soldier, son, +

spark, + steward, + stranger, X surely, them of, + tumultuous

one, + valiant(-est), whelp, worthy, young (one), youth.

see HEBREW for 01129

see HEBREW for 01

see HEBREW for 0251

Translators Brief Hebrew Lexicon

בֵּן (ben) — son: child.

: child/son

בְּנוֹ (be.no) — Beno.

A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;

son of: Jaaziah (H3269);

brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)

§ Beno = "his son"

the sons of Jaaziah and the sons of Merari by Jaahziah (his son)

בֵּן (ben) — son: descendant/people.

: descendant, people, tribe, nation

A sub-meaning of ben (בֵּן ": child" H1121)

§ : child/son

בֵּן (ben) — son: young animal.

: calf/lamb/young(ANIMAL)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : descendant

בֵּן (ben) — son: type of.

: rebel/son(Belial)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : people/men/nation/tribe

בֵּן (ben) — son.

: [inheriting]son/heir

A sub-meaning of ben (בֵּן ": child" H1121)

בֵּן (ben) — son: warrior.

: warrior/son(strong)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-mp | Suff — Noun common masculine plural construct · suffix
HNcmpc/Sp1bs
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
אֵצֵ֖א'e.Tze' I will go out H3318 Verb · Qal · imperfect first person common singular
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Amplified meaning
am unwilling, refuse
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

come or go forth, with esp. ref. to purpose or result

of combinations

Hiph.

cause to go or come out, bring out, lead out

fig. obj. persons, bring out of (מִן) distress, etc.

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

. of children as going forth from loins (of father)

. . go forth to a place

. go forward, proceed to or toward something

. come or go forth, with esp. ref. to purpose or result

. of combinations

. . cause to go or come out, bring out, lead out

. fig. obj. persons, bring out of (מִן) distress, etc.

. bring out animals

. inanimate obj.

. fig. subj. י׳, bring forth from (מִן)

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

a primitive root; to go (causatively, bring) out, in a great

variety of applications, literally and figuratively, direct

and proxim.:--X after, appear, X assuredly, bear out, X

begotten, break out, bring forth (out, up), carry out, come

(abroad, out, thereat, without), + be condemned,

depart(-ing, -ure), draw forth, in the end, escape, exact,

fail, fall (out), fetch forth (out), get away (forth, hence,

out), (able to, cause to, let) go abroad (forth, on, out),

going out, grow, have forth (out), issue out, lay (lie) out,

lead out, pluck out, proceed, pull out, put away, be risen, X

scarce, send with commandment, shoot forth, spread, spring

out, stand out, X still, X surely, take forth (out), at any

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

1c) (Hophal) to be brought out or forth

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
and if carefully he will say the slave I love the object marker master my the object marker wife my and the object marker children my not I will go out a free [person]
חָפְשִֽׁי׃cha.fe.Shi a free [person] H2670 Adj
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, being free means being exempt from slavery, taxes, or other obligations, as seen in the book of Exodus. This concept is central to the Israelites' journey. Freedom is a gift from God.
Amplified meaning
be released, exit as a liberated person, without obligation
Tyndale gloss
free
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָפְשִׁי (chophshiy) means 'free,' indicating a state of exemption from bondage, taxes, or obligations. It is derived from the root word for freedom (H2666). The term is used in contexts relating to liberty, particularly in reference to freedom from slavery or financial burdens.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָפְשִׁי adj. free

base

Brown-Driver-Briggs glosses

H2670 חָפְשִׁי free

Strong's Hebrew Dictionary

2670 chophshiy khof-shee'

from 2666; exempt (from bondage, tax or care):--free,

liberty.

see HEBREW for 02666

Translators Brief Hebrew Lexicon

חׇפְשִׁי (choph.shi) — free.

1) free

1a) free (from slavery)

1b) free (from taxes or obligations)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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