Genesis 11:3 — Word Study
WLCוַיֹּאמְר֞וּ אִ֣ישׁ אֶל־ רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃
BSAAnd they saidʼâmar▸ toʼêl oneʼîysh anotherrêaʻ Comeyâhab let us makelâban [form and shape] brickslᵉbênâh [small, whitish blocks made of clay] and bake themsâraph [burn with fire, thoroughly heat] thoroughlysᵉrêphâh [completely, with intense heat] So they usedhâyâh▸ bricklᵉbênâh [as a substitute for stone] instead of stoneʼeben [a rock, a weight] and tarchêmâr [a type of asphalt, bitumen] instead of mortarchômer [a mixture of cement, sand, and lime]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֞וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| אִ֣ישׁ | each | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| רֵעֵ֗הוּ | neighbor his | Noun common masculine singular construct, suffix |
| הָ֚בָה | give ! | Verb qal imperative second person masculine singular, suffix |
| נִלְבְּנָ֣ה | let us make bricks | Verb, Qal, infinitive construct first person common plural |
| לְבֵנִ֔ים | bricks | Noun common, masculine plural absolute |
| וְנִשְׂרְפָ֖ה | and let us burn [them] | Conjunction, verb qal infinitive construct first person common plural |
| לִשְׂרֵפָ֑ה | to burning | Preposition, noun common feminine singular absolute |
| וַתְּהִ֨י | and became | Verb, Qal, sequential imperfect third person feminine singular |
| לָהֶ֤ם | for them | Preposition, suffix |
| הַלְּבֵנָה֙ | brick | Particle, noun common feminine singular absolute |
| לְאָ֔בֶן | to stone | Preposition, noun common feminine singular absolute |
| וְהַ֣חֵמָ֔ר | and bitumen | Conjunction, particle, noun common masculine singular absolute |
| הָיָ֥ה | became | Verb, Qal, perfect third person masculine singular |
| לָהֶ֖ם | for them | Preposition, suffix |
| לַחֹֽמֶר׃ | to mortar | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And they said to one another, “Come, let us make bricks and bake them thoroughly.” So they used brick instead of stone, and tar instead of mortar. |
| KJV | And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. |
| ASV | And they said one to another, Come, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. |
| YLT | and they say each one to his neighbour, 'Give help, let us make bricks, and burn [them] thoroughly:' and the brick is to them for stone, and the bitumen hath been to them for mortar. |
| WEB | They said to one another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar. |
| BBE | And they said one to another, Come, let us make bricks, burning them well. And they had bricks for stone, putting them together with sticky earth. |
Where they part company is הָיָ֥ה — see How Translations Differ.
The sentence begins with a main clause followed by a series of phrases that elaborate on the actions proposed.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Genesis 11:3
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 Tower of Babelgenerated
Genesis 11:3 describes the actions of the people as they sought to build a city and a tower that reached the heavens. They decided to use bricks instead of stones and bitumen instead of mortar, showcasing their ingenuity and ambition. This passage is part of a broader narrative that illustrates humanity's desire to make a name for themselves and avoid being scattered across the earth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 11:4–7 | “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.” |
| 2 | Psalm 64:5 | They hold fast to their evil purpose; they speak of hiding their snares. “Who will see them?” they say. |
| 3 | Proverbs 1:11 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 4 | Ecclesiastes 2:1 | I said to myself, “Come now, I will test you with pleasure; enjoy what is good!” But it proved to be futile. |
| 5 | Isaiah 5:5 | Now I will tell you what I am about to do to My vineyard: I will take away its hedge, and it will be consumed; I will tear down its wall, and it will be trampled. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נִלְבְּנָ֣ה, nil.be.Nahgenerated
The verb נִלְבְּנָה (nilbenah) is a first person plural form of the root לָבַן (lavan), which means 'to make bricks.' This word conveys the act of creating something new, specifically bricks from clay, which were essential for their construction efforts.
The use of the first person plural indicates a collective decision among the people, emphasizing their unity in the endeavor. The context of this word highlights the industriousness of humanity in their attempt to build a tower to the heavens.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses make for נִלְבְּנָ֣ה.
Sentence Structuregenerated
The finite verb יֹּאמְר֞וּ (they said) governs the main clause, indicating a collective speech act. This is followed by an infinitive phrase נִלְבְּנָ֣ה (let us make) that specifies what they are proposing.
The structure of the sentence emphasizes the actions of the people in a sequential manner, showing their intention to create and use specific materials for their construction project.
Septuagint Backgroundgenerated
The Septuagint translates נִלְבְּנָ֣ה as πλινθεύσωμεν (let us make bricks), which aligns closely with the Hebrew meaning. This choice reflects the translators' understanding of the significance of bricks in construction.
The Greek term emphasizes the physical act of making bricks, similar to the Hebrew, while also suggesting the communal effort involved in the project.
In plain words — the whole versegenerated
Genesis 11:3 tells us that the people decided to make bricks and bake them thoroughly for their construction project. They used brick instead of stone and bitumen instead of mortar, showing their determination to build a city and a tower that reached the heavens.
Frequently Asked Questionsgenerated
Making bricks involves shaping clay into small, hard blocks that can be used for construction, as indicated in Genesis 11:3.
Bricks were easier to manufacture and could be made uniformly, allowing for more consistent building materials compared to natural stones.
Bitumen, mentioned in Genesis 11:3, is used as a binding material to hold bricks together, similar to mortar.
This passage illustrates humanity's ambition to build and create, reflecting a desire for unity and achievement, as seen in their plan to build a tower to the heavens.
Reflection Questionsgenerated
- How do I see collective efforts in my community that reflect ambition and creativity?
- What materials or resources do I use in my life to build my own goals and dreams?
- In what ways can I encourage collaboration among those around me to achieve common objectives?
- How can I ensure that my ambitions are aligned with positive outcomes for myself and others?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, including those from Bede, discuss the significance of the people's actions in building and ambition.
And one said to his neighbor: Come, let us make bricks and bake them with fire, and they had bricks for stones and bitumen for mortar.Early Church Fathers on Genesis 11 →
But as they mold clay into bricks, which are usually made with equal square sides, hence also taking their name, it shows the composition and ornamentation of secular eloquence, through which the proud city of the devil,Early Church Fathers on Genesis 11 →
They baked the bricks they had made with fire. Indeed, that fire of which it is said: "all adulterers, their hearts are like an oven" (Hosea 7:4),Early Church Fathers on Genesis 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 11:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said one to another, go to,.... Advising, exhorting, stirring up, and encouraging one another to the work proposed, of building a city and tower for their habitation and protection; saying,
Read John Gill on Genesis 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. Go to - an adverb, interjectionally used as a term of incitement or exhortation.
Read Robert Jamieson on Genesis 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet us make brick, for in that low and fat soil they had no quarries of stones. The heathen writers agree that Babylon’ s walls were made of brick. The slime was a kind of clay called bitumen, which, as Pliny testifieth, is liquid and glutinous, and fit to be used in brick buildings, as Strabo, Dion, and others note. And that Babylon was built with this, as is here said, we have the joint and express testimony of Berosus, Ctesias, Dion, Curtius, and many others.
Read Matthew Poole on Genesis 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 11:3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.Ver. 3. And they said one to another.] One broached this counsel, and the rest soon consented. Let us consider one another to whet on to love and good works. One live coal may set a whole stack on fire. When Silas came, Paul "burned in spirit," and preached lustily. Let us make brick, &c.] Thus, wanting stones, they devised matter for their cursed building. Good cause hath the Church to be as ingenious and sedulous in building staircases for heaven, as the devil and his imps in digging descents to hell. And they had brick for stone, and…
Read John Trapp on Genesis 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Let us make brick, and burn them throughly.—Heb., for a burning. Bricks in the East usually are simply dried in the sun, and this produces a sufficiently durable building material. It marks a great progress in the arts of civilisation that these nomads had learned that clay when burnt becomes insoluble; and their buildings with “slime,” or native pitch, for cement would be virtually indestructible. In fact, Mr. Layard says that at Birs-Nimroud it was scarcely possible to detach the bricks one from another, as the cement by which they were united was most tenacious (Nineveh and Babylon, p. 499).
Read Charles John Ellicott on Genesis 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let us make brick] It appears they were obliged to make use of brick, as there was an utter scarcity of stones in that district; and on the same account they were obliged to use slime, that is, bitumen, (Vulg.) ασφαλτος, (Septuagint) for mortar: so it appears they had neither common stone nor lime-stone; hence they had brick for stone, and asphaltus or bitumen instead of mortar.
Read AdamClarke on Genesis 11 →
CambridgeThe Cambridge Bible for Schools and Colleges3. brick for stone, &c.] For a description of building with bricks held together with bitumen in Babylonia, see Herodotus, i. 179. The writer here is evidently more familiar with building in stone and mortar than in brick and bitumen: another indication that the story is Israelite in origin. slime] That is, bitumen, LXX ἄσφαλτος, Lat. bitumen. The Hebrew word ḥ ?κmar is found here and in Genesis 14:10, Exodus 2:3. The word for bitumen or pitch used in Genesis 6:14 (kopher) resembles the Assyrian; and the fact that it is not used here tells for the Israelite character of the story.
Read Cambridge on Genesis 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Said one to another — Hebrews, each man to his neighbour. Go to — An obsolete English expression, equivalent to come on.
Read Daniel Denison Whedon on Genesis 11 →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
And they said to one another, “Come, let us make bricks and bake them thoroughly.” So they used brick instead of stone, and tar instead of mortar.
They said to one another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar.
And they said to one another, “Come, let us make bricks and bake them thoroughly.” So they used brick instead of stone, and tar instead of mortar.
Then they said to one another, “Come, let’s make bricks and bake them thoroughly.” (They had brick instead of stone and tar instead of mortar.)
Tyndale line
And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.
And they said one to another, Come, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.
And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar.
And they said one to another, come, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.
And they said one to another, Come, let vs make bricke, and burne it in the fire. So they had bricke for stone, and slime had they in steade of morter.
Strictly literal
And they said one to another, Come on, let us make bricks, and burn [them] thoroughly. And they had brick for stone, and they had asphalt for mortar.
and they say each one to his neighbour, 'Give help, let us make bricks, and burn [them] thoroughly:' and the brick is to them for stone, and the bitumen hath been to them for mortar.
and they each say to his neighbor, “Give help, let us make bricks, and burn [them] thoroughly”: and the brick is to them for stone, and the bitumen has been to them for mortar.
And they said to one another, Go to, let us make bricks, and burn them thoroughly. And thus the brick served them for stone, and slime served them for mortar.
They said to one another, “Come, let us make bricks and bake them thoroughly.” They had brick instead of stone and tar as mortar.
From the Latin
And each one said to his neighbour: Come, let us make brick, and bake them with fire. And they had brick instead of stones, and slime instead of mortar.
Simplified
They said to one another, “Come on, let's make some bricks and bake them with fire.” (They used brick instead of stone, and tar instead of cement).
And they said one to another, Come, let us make bricks, burning them well. And they had bricks for stone, putting them together with sticky earth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint match in wording, indicating a consistent understanding of the actions described. However, the Samaritan Pentateuch shows three differences: it uses בנים (sons) instead of bricks, and חימר (bitumen) twice, suggesting variations in material terminology.
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־ רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃
17 of the 17 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.
ויאמרו אישׁ אל רעהו הבה נלבנה לבנים ונשׂרפה לשׂרפה ותהי להם הלבנה לאבן והחימר היה להם לחימר
3 words differ from the Masoretic Text: בנים (son), חימר (bitumen), חימר (bitumen)
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 Genesis 11:3
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.
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)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word לָבֵן (*laben*) has two primary meanings: to be white and to make bricks. It can refer to the process of becoming white or purifying in an ethical sense, as well as the act of making bricks. The entries indicate that it is derived from a primitive root and is used in various forms, including Hiphil and Hithpael.
[לָבֵן] vb. be white
Hiph.
make white = purify (ethical)
shew whiteness, grow white, of fig tree, stripped by locusts
Hithp. be purified
base
[לָבַן] vb. denom. make brick
base
H3835a לָבֵן be white H3835b לָבַן vb. denom. make brick
3835 laban law-ban'
a primitive root; to be (or become) white; also (as
denominative from 3843) to make bricks:--make brick, be (made,
make) white(-r).
see HEBREW for 03843
לָבֵן (la.ven) — to whiten.
1) to be white
1a) (Hiphil)
1a1) to make white, become white, purify
1a2) to show whiteness, grow white
1b) (Hithpael) to become white, be purified (ethical)
לָבַן (la.van) — to make bricks.
(Qal) to make bricks
V-Qal-1cp — Verb · Qal · infinitive construct first person common pluralHVqc1cp
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…
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
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…
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
Conj | V-Qal-1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
The Hebrew word שְׂרֵפָה (*srephah*) means 'burning' or 'cremation.' It is derived from the root word for burning, שָׂרַף (*sarah*), and is used in contexts related to fire. The entries consistently define it as a noun related to the act of burning.
שְׂרֵפָה n.f. burning
base
H8316 שְׂרֵפָה burning
8316 srephah ser-ay-faw'
from 8313; cremation:--burning.
see HEBREW for 08313
שְׂרֵפָה (se.re.phah) — fire.
burning
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ As a punishment
→ See PUNISHMENT
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
(lebhenah): The ancient Egyptian word appears in the modern Egyptian Arabic toob. In Syria the sun-baked bricks are commonly called libn or lebin, from the same Semitic root as the Hebrew word.
Bricks are mentioned only a few times in the Bible. The story of how the Children of Israel, while in bondage in Egypt, had their task of brick-making made more irksome by being required to collect their own straw is one of the most familiar of Bible narratives (Ex 1:14; 5:7,10-19).
Modern excavations at Pithom in Egypt (Ex 1:11) show that most of the bricks of which that store-city was built were made of mud and straw baked in the sun. These ruins are chosen as an example from among the many ancient brick structures because they probably represent the work of the very Hebrew slaves who…
(Genesis 11:3) The brick in use among the Jews were much larger than with us, being usually from 12 to 13 inches square and 3 1/2 inches thick; they thus possess more of the character of tiles. (Ezekiel 4:1) The Israelites, in common with other captives, were employed by the Egyptian monarchs in making bricks and in building. (Exodus 1:14; 5:7) Egyptian bricks were not generally dried in kilns, but in the sun. That brick-kilns were known is evident from (2 Samuel 12:31; Jeremiah 43:9) When made of the Nile mud they required straw to prevent cracking. [See STRAW]
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
חֵמָר (chemar) refers to bitumen, asphalt, or slime. It is derived from a root meaning to rise to the surface. The entries consistently define it as a substance used in construction or sealing, with no significant disagreement among the lexicons.
חֵמָר n.[m.] bitumen, asphalt
base
H2564 חֵמָר bitumen, asphalt
2564 chemar khay-mawr'
from 2560; bitumen (as rising to the surface):--slime(-pit).
see HEBREW for 02560
חֵמָר (che.mar) — bitumen.
slime, pitch, asphalt, bitumen
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
bi-tu'-men.
See SLIME.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
חֹ֫מֶר (chomer) refers to cement, mortar, clay, and also denotes a heap or a unit of dry measure (homer). It is built from the idea of bubbling up, relating to water or earth. The entries indicate its use in various contexts, including construction and measurement.
חֹ֫מֶר n.m. cement, mortar, clay
base
חֹ֫מֶר n.[m.] heap
base
חֹ֫מֶר n.m. homer, a dry measure
base
H2563a חֹ֫מֶר cement, mortar, clay H2563b חֹ֫מֶר heap H2563c חֹ֫מֶר homer, a dry measure
2563 chomer kho'mer
from 2560; properly, a bubbling up, i.e. of water, a wave; of
earth, mire or clay (cement); also a heap; hence, a chomer or
dry measure:--clay, heap, homer, mire, motion.
see HEBREW for 02560
חֹ֫מֶר (cho.mer) — clay.
1) cement, mortar, clay
1a) mortar, cement
1b) clay
1c) mire
חֹ֫מֶר (cho.mer) — heap.
2) heap
2a) swelling, surging (of water)
חֹ֫מֶר (cho.mer) — homer.
homer-a unit of dry measure about 65 imperial gallons (300 l)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ter (medhokhah (Nu 11:8), makhtesh (Pr 27:22)): A hollowed stone or vessel in which grain or other substance was pounded or beaten with a pestle. The Israelites used a mortar in which to beat the manna in the wilderness (Nu 11:8), and Pr 27:22 declares, "Though thou shouldst bray a fool in a mortar with a pestle .... yet will not his foolishness depart from him," i.e. it is inherent and ineradicable. Some have supposed an allusion to an oriental mode of punishment by pounding the criminal to death in a mortar, but this is unlikely. In illustration of Pr 27:22 such proverbs are quoted as "Though you beat that loose…
Mortar
(Heb. homer), cement of lime and sand (Gen. 11:3; Ex. 1:14); also potter’s clay (Isa. 41:25; Nah. 3:14). Also Heb. ‘aphar, usually rendered “dust,” clay or mud used for cement in building (Lev. 14:42, 45).
Mortar for pulverizing (Prov. 27:22) grain or other substances by means of a pestle instead of a mill. Mortars were used in the wilderness for pounding the manna (Num. 11:8). It is commonly used in Palestine at the present day to pound wheat, from which the Arabs make a favourite dish called kibby.
(Genesis 11:3; Exodus 1:14; Leviticus 14:42,45; Isaiah 41:25; Ezekiel 13:10,11,14,15; 22:28; Nehemiah 3:14) The various compacting substances used in Oriental buildings appear to be -- Bitumen, as in the Babylonian structures; Common mud or moistened clay; A very firm cement compounded of sand, ashes and lime, in the proportions respectively of 1,2,3, well pounded, sometimes mixed and sometimes coated with oil, so as to form a surface almost impenetrable to wet or the weather. In Assyrian and also Egyptian brick buildings, stubble or straw, as hair or wool among ourselves, was added to increase the tenacity.
This well-known utensil was employed by the Hebrews in preparing manna for use, Nu 11:8. Large iron mortars, for pounding grain, have been used by the Turks in the execution of criminals; but it is not known that the Jews ever practiced this mode of punishment. To this day a favorite article of food in Syria is prepared by pounding meat for hours in an iron mortar, and adding grain and spice while the process of "braying" goes on, Pr 27:22.
