Exodus 5:16 — Word Study
WLCתֶּ֗בֶן אֵ֤ין נִתָּן֙ לַעֲבָדֶ֔יךָ וּלְבֵנִ֛ים אֹמְרִ֥ים לָ֖נוּ עֲשׂ֑וּ וְהִנֵּ֧ה עֲבָדֶ֛יךָ מֻכִּ֖ים וְחָטָ֥את עַמֶּֽךָ׃
BSANoʼayin [dry] ◂strawteben [stubble or fodder] has been givennâthan [provided, supplied] to your servantsʻebed [slaves, bondsmen] yet we are toldʼâmar [commanded, ordered] Makeʻâsâh [construct, build] ◂brickslᵉbênâh [small blocks of clay] Lookhinnêh [behold, see] your servantsʻebed [slaves, laborers] are being beatennâkâh [struck, smitten, hit or punished] but the faultchâṭâʼ [sin, wrongdoing, missing the mark] [is] with your own peopleʻam [among, within, nation, community]
| Greek | English | Parsing |
|---|---|---|
| תֶּ֗בֶן | straw | Noun common, masculine singular absolute |
| אֵ֤ין | not | Noun common, masculine singular construct |
| נִתָּן֙ | [is being] given | Verb, Niphal, participle (active) masculine singular |
| לַעֲבָדֶ֔יךָ | to servants your | Preposition, noun common masculine plural construct, suffix |
| וּלְבֵנִ֛ים | and bricks | Conjunction, noun common masculine plural absolute |
| אֹמְרִ֥ים | [people are] saying | Verb, Qal, participle (active) masculine plural |
| לָ֖נוּ | to us | Preposition, suffix |
| עֲשׂ֑וּ | make | Verb, Qal, imperative second person masculine plural |
| וְהִנֵּ֧ה | and there! | Conjunction, particle |
| עֲבָדֶ֛יךָ | servants your | Noun common masculine plural construct, suffix |
| מֻכִּ֖ים | [are] being struck | Verb, Hophal, participle (passive) masculine plural |
| וְחָטָ֥את | and you have sinned | Conjunction, noun common feminine singular construct |
| עַמֶּֽךָ׃ | people your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.” |
| KJV | There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. |
| ASV | There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. |
| YLT | Straw is not given to thy servants, and they are saying to us, Make bricks, and lo, thy servants are smitten — and thy people hath sinned.' |
| WEB | No straw is given to your servants, and they tell us, ‘Make brick!’ and behold, your servants are beaten; but the fault is in your own people.” |
| BBE | They give us no dry stems and they say to us, Make bricks: and they give your servants blows; but it is your people who are in the wrong. |
Where they part company is in the rendering of commands and the emphasis on the lack of straw — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases detailing the lack of resources and the resulting consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתֶּבֶן
verbנָתַן
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 5:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Oppression of Israelgenerated
Exodus 5:16 reveals the plight of the Israelite foremen who are tasked with making bricks without the necessary straw. They express their grievances to Pharaoh, emphasizing the harsh treatment they receive from both him and their own people. This situation illustrates the broader context of oppression faced by the Israelites in Egypt, as they are forced to meet impossible demands while suffering punishment for shortcomings beyond their control.
Cross References
The Key Word — תֶּ֗בֶן, Te.vengenerated
The Hebrew word תֶּ֗בֶן (teben) means 'straw,' specifically the refuse or stalks of grain, often used for fodder or as building material. It is significant in this verse as the foremen highlight that they have not been provided with straw, which is essential for their work in brick-making.
In this context, תֶּ֗בֶן underscores the injustice of their labor conditions, as the lack of straw directly impacts their ability to fulfill Pharaoh's orders. The word's usage emphasizes the physical and material needs of the Israelite workers, who are being asked to produce bricks under impossible circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, and the translations align in their rendering of the key terms.
Sentence Structuregenerated
The finite verb that governs this verse is אֹמְרִ֥ים, [people are] saying, which introduces the commands given to the foremen. The structure includes several phrases: a prepositional phrase indicating the lack of straw, a noun phrase for the bricks, and clauses detailing the actions and conditions faced by the servants.
The sentence flows from the complaint about the lack of materials to the commands and the consequences faced by the workers, illustrating a clear cause-and-effect relationship in their oppression.
Septuagint Backgroundgenerated
The Septuagint translates תֶּ֗בֶן as ἄξυρον (axuron), which means 'straw' or 'wood.' This choice reflects a broader understanding of materials used in construction, though it narrows the specific context of straw as fodder.
The use of ἄξυρον indicates a focus on the material aspect of the complaint, aligning with the foremen's emphasis on the lack of necessary resources for their labor.
In plain words — the whole versegenerated
Exodus 5:16 shows the Israelite foremen telling Pharaoh that they have not been given straw to make bricks, yet they are still commanded to do so. They point out that they are being beaten for their inability to meet these demands, emphasizing that the fault lies with Pharaoh's own people.
Frequently Asked Questionsgenerated
The foremen complain because straw is essential for making bricks, and without it, they cannot fulfill Pharaoh's demands, leading to punishment.
The phrase suggests that the Israelites are being oppressed not only by the Egyptians but also by their fellow Israelites who are enforcing these harsh demands.
This verse illustrates the extreme conditions under which the Israelites are forced to work, highlighting their suffering and the unjust expectations placed upon them.
The foremen's appeal signifies their desperation and the dire situation they find themselves in, as they seek relief from impossible labor demands.
Reflection Questionsgenerated
- What are some ways that I can identify and address injustices in my own context?
- How can I support those who are facing unfair treatment or oppression?
- In what ways can I advocate for the needs of others, as the foremen did?
- How does this passage challenge me to reflect on my own responsibilities in situations of injustice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is no straw given unto thy servants,.... As used to be, which they supposed Pharaoh knew nothing of, and by which it appears that the order given by Pharaoh, Exodus 5:6 was not given in the
Read John Gill on Exodus 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. Taskmasters hasted ... officers ... beaten.
Read Robert Jamieson on Exodus 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. The Egyptian task-masters, who, by sending us abroad to gather straw, hinder us from doing the work which they require; and so they are both unjust and unreasonable. They charge the task-masters, not the king, either in civility and duty, casting his fault upon the instruments; or because they did not know, or at best not believe, that this was the king’ s act. Others, Thy people, i.e. the Egyptians, make themselves guilty, and will bring the vengeance of God upon them for their cruelty.
Read Matthew Poole on Exodus 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 5:16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants [are] beaten; but the fault [is] in thine own people.Ver. 16. But the fault is in thine own people.] Effugiunt corvi, vexat censura columbas. As a man is friended, so is his matter ended. And where the hedge is low, a man may lightly make large leaps. Or, as the Frenchman saith, Qui son chien vult tuer, la rage luy met sus, He that hath a mind to kill a dog, gives out that he is mad. It was fault enough in God’ s Israel, that they would not be miserable.
Read John Trapp on Exodus 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The fault is in thine own people.—Heb., thy people is in fault. There can be no reasonable doubt that this clause is antithetical to the preceding one, and means that, though the Hebrews are punished, the people really in fault are the Egyptians.
Read Charles John Ellicott on Exodus 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The fault is in thine own people.] חטאת chatath, the SIN, is in thy own people. 1st. Because they require impossibilities; and 2dly, because they punish us for not doing what cannot be performed.
Read AdamClarke on Exodus 5 →
CambridgeThe Cambridge Bible for Schools and Colleges16. they say] viz. the Egyptian ‘taskmasters.’ but the fault is in thine own people] The text cannot be right: not only is the Heb. ungrammatical, but the fault was not in the people, but in the king. It is better, adding one letter, to read with LXX. Pesh. Di. Bä. ‘and thou sinnest against thine own people,’ i.e. committest a wrong against thine own subjects, the Hebrews.
Read Cambridge on Exodus 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15, 16. The Hebrew scribes come to Pharaoh and complain that they are beaten for not performing an impossible task.
Read Daniel Denison Whedon on Exodus 5 →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
No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.”
No straw is given to your servants, and they tell us, ‘Make brick!’ and behold, your servants are beaten; but the fault is in your own people.”
No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.”
No straw is given to your servants, but we are told, ‘Make bricks!’ Your servants are even being beaten, but the fault is with your people.”
Tyndale line
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
There is no straw given to thy servants, and they say to us, Make brick: and behold, thy servants are beaten; but the fault is in thy own people.
There is no strawe giuen to thy seruantes, and they say vnto vs, Make bricke: and loe, thy seruants are beaten, and thy people is blamed.
Strictly literal
There is no straw given to thy bondmen, and they say to us, Make brick; and behold, thy bondmen are beaten, but it is the fault of thy people.
Straw is not given to thy servants, and they are saying to us, Make bricks, and lo, thy servants are smitten — and thy people hath sinned.'
Straw is not given to your servants, and they are saying to us, Make bricks, and behold, your servants are struck—and your people have sinned.”
Straw is not given unto thy servants, and, Make bricks, say they to us: and, behold, thy servants are beaten, and thy people are treated as sinners.
No straw is being given to your servants anymore, but they are still telling us, 'Make bricks!' We, your servants, are even beaten now, but it is the fault of your own people.”
From the Latin
Straw is not given us, and bricks are required of us as before: behold we thy servants are beaten with whips, and thy people is unjustly dealt withal.
Simplified
You don't give us any straw but your slave drivers demand that we make bricks, and they beat us! Your people are treating us badly!”
They give us no dry stems and they say to us, Make bricks: and they give your servants blows; but it is your people who are in the wrong.
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 states, 'No straw has been given to your servants, yet we are told, “Make bricks!” Look, your servants are being beaten, but the fault is with your own people.' The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches 11 of the 13 words from the Masoretic Text, although its word order and articles differ, reflecting its own style. The Dead Sea Scrolls contain fragments where 1 word is present, 1 word is partly restored, and 11 words are supplied by an editor, indicating partial agreement with the Masoretic Text but also showing the challenges of reconstruction from damaged manuscripts.
תֶּ֗בֶן אֵ֤ין נִתָּן֙ לַעֲבָדֶ֔יךָ וּלְבֵנִ֛ים אֹמְרִ֥ים לָ֖נוּ עֲשׂ֑וּ וְהִנֵּ֧ה עֲבָדֶ֛יךָ מֻכִּ֖ים וְחָטָ֥את עַמֶּֽךָ׃
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
תבן אין נתן לעבדיך ולבנים אמרים לנו עשׂו והנה עבדיך מכים וחטאת עמך
Agrees with the Masoretic Text here, word for word.
[תבן] [אין] [נתן] [לעבדי׳ך] ולבנים אמרים [ל׳נו] [עשו] [והנה] [עבדי׳ך] [מכים] [וחטאת] [עמ׳ך]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 5:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
תֶּ֫בֶן (teben) means straw, specifically the refuse or stalks of grain, often used for fodder or as building material. The word's root is uncertain, but it is linked to the concept of material refuse. It appears in contexts related to agriculture and livestock.
תֶּ֫בֶן n.m. straw (√ unknown)
base
H8401 תֶּ֫בֶן straw (√ unknown)
8401 teben teh'-ben
probably from 1129; properly, material, i.e. (specifically)
refuse haum or stalks of grain (as chopped in threshing and
used for fodder):--chaff, straw, stubble.
see HEBREW for 01129
תֶּ֫בֶן (te.ven) — straw.
1) straw, stubble
1a) as building material
1b) as fodder for livestock
N-ms — Noun common · masculine singular absoluteHNcmsa
Straw
Used in brick-making (Ex. 5:7-18). Used figuratively in Job 41:27; Isa. 11:7; 25:10; 65:25.
Both wheat and barley straw were used by the ancient Hebrews chiefly as fodder for the horses cattle and camels. (Genesis 24:25; 1 Kings 4:28; Isaiah 11:7; 66:25) There is no intimation that straw was used for litter. It was employed by the Egyptians for making bricks, (Exodus 5:7,16) being chopped up and mixed with the clay to make them more compact and to prevent their cracking. [See BRICK] The ancient Egyptians reaped their corn close to the ear, and afterward cut the straw close to the ground and laid it by. This was the straw that Pharaoh refused to give to the Israelites who were therefore compelled to gather "stubble" instead --a matter of considerable difficulty, seeing that the straw itself had been cut off near to the…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
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)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
לְבֵנָה (lvenah) means 'brick' or 'tile' and refers to a building material, often associated with the whiteness of clay. It can also denote pavement. The word is derived from לָבַן (lavan), meaning 'white.'
לְבֵנָה n.f. brick, tile
brick, as building-material
= tile, on which plan of city could be engraved
= pavement
base
H3843 לְבֵנָה brick, tile
3843 lbenah leb-ay-naw'
from 3835; a brick (from the whiteness of the clay):--(altar
of) brick, tile.
see HEBREW for 03835
לְבֵנָה (le.ve.nah) — brick.
1) tile, brick
1a) brick
1b) tile
1c) pavement
Also spelled: liv.nah (לִבְנָה "brick" H3840)
Conj | N-fp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
Bricks
The making of, formed the chief labour of the Israelites in Egypt (Ex. 1:13, 14). Those found among the ruins of Babylon and Nineveh are about a foot square and four inches thick. They were usually dried in the sun, though also sometimes in kilns (2 Sam. 12:31; Jer. 43:9; Nah. 3:14). (See NEBUCHADNEZZAR.)
The bricks used in the tower of Babel were burnt bricks, cemented in the building by bitumen (Gen. 11:3).
Were usually made of clay, dried and hardened in the sun, Ge 11:3, though brick-kilns were sometimes used, 2Sa 12:31 Na 3:14. The tower of Babel was constructed of brick, cemented with bitumen. The bricks used were often a foot square; and great numbers of them are found, both in Babylon and Egypt, impressed with some royal or priestly stamp. The principal subject of interest connected with brick making is the fact that it was the labor in which the Hebrews in Egypt were most oppressed. On the monuments of Egypt, all the parts of this hard and ancient task-work are painted-the carrying, tempering, and molding of the clay, and the drying and pilling of the bricks-all done by foreigners under the orders of taskmasters. The straw…
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.
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
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
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.
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)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine pluralHVHsmpa
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Conj | V-Qal-2ms — Conjunction · noun common feminine singular constructHC/Ncfsc
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
