Genesis 31:15 — Word Study
WLCהֲל֧וֹא נָכְרִיּ֛וֹת נֶחְשַׁ֥בְנוּ ל֖וֹ כִּ֣י מְכָרָ֑נוּ וַיֹּ֥אכַל גַּם־ אָכ֖וֹל אֶת־ כַּסְפֵּֽנוּ׃
BSAAre we notlôʼ regardedchâshab■ ◂as outsidersnokrîy [foreigners, strangers] Not onlykîy has he sold usmâkar■ [treated us like merchandise] but he hasgam certainly squanderedʼâkal▸ [devoured] what was paid for uskeçeph [as our price, our silver]
| Greek | English | Parsing |
|---|---|---|
| הֲל֧וֹא | ¿ not | Particle, particle |
| נָכְרִיּ֛וֹת | foreigners | Adj |
| נֶחְשַׁ֥בְנוּ | are we accounted | Verb, Niphal, perfect first person common plural |
| ל֖וֹ | by him | Preposition, suffix |
| כִּ֣י | for | Particle |
| מְכָרָ֑נוּ | he has sold us | Verb qal perfect third person masculine singular, suffix |
| וַיֹּ֥אכַל | and he has consumed | Verb, Qal, sequential imperfect third person masculine singular |
| גַּם־ | also | Adverb |
| אָכ֖וֹל | continuously | Verb, Qal, infinitive absolute |
| אֶת־ | the object marker | Particle |
| כַּסְפֵּֽנוּ׃ | money our | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Are we not regarded by him as outsiders? Not only has he sold us, but he has certainly squandered what was paid for us. |
| KJV | Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. |
| ASV | Are we not accounted by him as foreigners? for he hath sold us, and hath also quite devoured our money. |
| YLT | have we not been reckoned strangers to him? for he hath sold us, and he also utterly consumeth our money; |
| WEB | Aren’t we considered as foreigners by him? For he has sold us, and has also used up our money. |
| BBE | Are we not as people from a strange country to him? for he took a price for us and now it is all used up. |
Where they part company is נָכְרִיּ֛וֹת — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses, detailing the actions of Laban.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׁב
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 31:15
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 Conversation of Rachel and Leahgenerated
Genesis 31:15 reveals Rachel and Leah's frustration with their father, Laban, who has treated them poorly. They feel like outsiders in their own family and express their grievances about being sold and the loss of their rightful inheritance. This context highlights the emotional turmoil they experience as they confront their father's actions and consider their future.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:41 | Thus for twenty years I have served in your household—fourteen years for your two daughters and six years for your flocks—and you have changed my wages ten times! |
| 2 | Genesis 29:15–20 | Laban said to him, “Just because you are my relative, should you work for nothing? Tell me what your wages should be.” |
| 3 | Genesis 30:26 | Give me my wives and children for whom I have served you, that I may go on my way. You know how hard I have worked for you.” |
| 4 | Exodus 21:7–11 | And if a man sells his daughter as a servant, she is not to go free as the menservants do. |
| 5 | Nehemiah 5:8 | and said, “We have done our best to buy back our Jewish brothers who were sold to foreigners, but now you are selling your own brothers, that they may be sold back to us!” But they remained silent, for they could find nothing to say. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נָכְרִיּ֛וֹת, na.khe.ri.Yotgenerated
The word נָכְרִי (nokriy) means 'foreign' or 'alien,' indicating someone or something that is unfamiliar or out of place. It is derived from a root that conveys the idea of strangeness. In this verse, it emphasizes Rachel and Leah's feelings of being regarded as outsiders in their father's house.
The plural form נָכְרִיּ֛וֹת suggests that they feel collectively marginalized. This word captures their sense of alienation and the emotional weight of being treated as if they do not belong.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses outsiders for נָכְרִיּ֛וֹת. The KJV and several other versions, including the ASV and YLT, use strangers, emphasizing their feeling of being excluded.
The translations agree on the core meaning of the verse, focusing on the treatment of Rachel and Leah as outsiders or strangers.
Sentence Structuregenerated
The main verb of the sentence is נֶחְשַׁ֥בְנוּ, are we accounted, which governs the entire thought. The structure includes a prepositional phrase indicating the agent of the accounting, followed by a series of clauses that elaborate on their feelings of being sold and consumed.
The sentence structure emphasizes the emotional weight of their grievances, with the main clause presenting their status and the subordinate clauses detailing their father's actions.
Septuagint Backgroundgenerated
In the Septuagint, נָכְרִיּ֛וֹת is rendered as ἀλλότριοι, which means 'strangers' or 'foreigners.' This choice broadens the implication of alienation, suggesting not just physical distance but also a lack of belonging.
This translation reflects the translators' understanding of Rachel and Leah's plight as one of deeper estrangement from their family and heritage.
In plain words — the whole versegenerated
Genesis 31:15 shows Rachel and Leah feeling mistreated by their father, Laban. They express their sense of being regarded as outsiders and highlight that he has sold them and wasted the money that was paid for them. Their words reveal deep feelings of betrayal and loss.
Frequently Asked Questionsgenerated
They feel that their father does not treat them as part of the family, but rather as if they are foreign or insignificant.
It shows a strained relationship where they feel exploited and undervalued, highlighting their grievances against him.
It represents the value placed on them and their treatment as commodities rather than as beloved daughters.
They feel that Laban has wasted the resources that were meant to secure their future and well-being.
Reflection Questionsgenerated
- How can I relate to feelings of being an outsider in my own life?
- What does it mean to value relationships over material possessions?
- In what ways can I support those who feel marginalized or undervalued?
- How can I ensure that I treat others with dignity and respect, recognizing their worth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 31:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAre we not accounted of him strangers?.... He had not treated them as children, nor even as freeborn persons; but as if they were foreigners that he had taken in war, or bought of others; or at
Read John Gill on Genesis 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAre we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre we not confuted of him strangers? as if we had no more right to his estate than strangers? Instead of a good part of his estate, which by the law of God and nature belongs to us, , wherewith he should have endowed us upon our marriage, he hath made sale of us for this fourteen years’ hard service, seeking only his own, not our advantage. He hath not only withheld from us, but spent upon himself, that money which he got by thy care and industry, whereof a considerable part was due in equity to us and to our children.
Read Matthew Poole on Genesis 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.Ver. 15. Are we not counted of him strangers?] Well might that father say, Aεινοςκαιπαντολμοςπηςφιλοχρηματιοςερως. "The love of money is the root of all evil," as the apostle hath it. This kyte-footed corruption, wheresoever it seizeth and domineereth, it blasteth and banisheth all nobleness of spirit, natural affection, humanity, reason, discretion, manliness, mutual entertainment, intercourse of kindness and love: so that, for any fair dealing, a man had as good converse with a cannibal, as with a truly covetous captive. Well might the apostle set "covetousness" and "want of…
Read John Trapp on Genesis 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) He hath sold us.—There is a marked asperity towards their father in the answer of Jacob’s wives, and not only the petted Rachel but the neglected Leah joins in it. Now, though his sale of them to Jacob had been more open than Oriental good manners usually allowed, and though he seems to have acted meanly in giving no portion with them, yet these were old sores, long since healed and forgiven. Laban must have been stingy, grasping, and over-reaching in recent times, to have kept the memory of old wrongs so fresh in the minds of his daughters.
Read Charles John Ellicott on Genesis 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Are we not counted of him strangers?] Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers - as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us - disposed of us on the mere principle of gaining by the sale. And hath quite devoured also our money.] Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.
Read AdamClarke on Genesis 31 →
CambridgeThe Cambridge Bible for Schools and Colleges15. strangers] i.e. foreigners, people of another kindred or country. sold us] Referring to the bargain by which Jacob had obtained his two wives at the price of fourteen years’ service (Genesis 29:15-20; Genesis 29:27). our money] Better, as marg., the price paid for us. Laban had taken to himself the full profits of Jacob’s fourteen years’ service as the gift, or mohar, to the bride’s family; but had assigned nothing of it as the dowry or gift to the two brides. Cf. Genesis 24:53. This conduct they imply was contrary to usual custom, and was part of his stinginess. It was too late now to expect him to give anything back. 18 (P). all his substance] It would appear that this verse, taken…
Read Cambridge on Genesis 31 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Counted of him strangers — Rachel and Leah both readily sympathize with their husband as against their father, and look upon Laban’s dealings as narrow, unfatherly, and unworthy of him.
Read Daniel Denison Whedon on Genesis 31 →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
Are we not regarded by him as outsiders? Not only has he sold us, but he has certainly squandered what was paid for us.
Aren’t we considered as foreigners by him? For he has sold us, and has also used up our money.
Are we not regarded by him as outsiders? Not only has he sold us, but he has certainly squandered what was paid for us.
Hasn’t he treated us like foreigners? He not only sold us, but completely wasted the money paid for us!
Tyndale line
Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.
Are we not accounted by him as foreigners? for he hath sold us, and hath also quite devoured our money.
Are we not counted of him strangers? for he hath sold us, and hath also quite devoured our money.
Are we not counted by him strangers; for he hath sold us, and hath quite consumed also our money.
Doeth not he count vs as strangers? for he hath solde vs, and hath eaten vp and consumed our money.
Strictly literal
Are we not reckoned of him strangers? for he has sold us, and has even constantly devoured our money.
have we not been reckoned strangers to him? for he hath sold us, and he also utterly consumeth our money;
Have we not been reckoned strangers to him? For he has sold us, and he also utterly consumes our money;
Were we not counted of him as strangers? for he hath sold us; and he hath quite consumed also our money.
Are we not treated by him as foreigners? For he has sold us and has also completely devoured our money.
From the Latin
Hath he not counted us as strangers and sold us, and eaten up the price of us?
Simplified
“He treats us like foreigners because he sold us to you, and now he's spent all that money.
Are we not as people from a strange country to him? for he took a price for us and now it is all used up.
Word by word, the decisions they made
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 share a significant degree of agreement, with 7 of the 11 words matching. However, the Samaritan Pentateuch differs in two words, using כ (as) and אכל (eat) instead of the corresponding Hebrew words in the Masoretic Text. This indicates slight variations in the tradition, though the core message remains consistent.
הֲל֧וֹא נָכְרִיּ֛וֹת נֶחְשַׁ֥בְנוּ ל֖וֹ כִּ֣י מְכָרָ֑נוּ וַיֹּ֥אכַל גַּם־ אָכ֖וֹל אֶת־ כַּסְפֵּֽנוּ׃
7 of the 11 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.
הלוא כנכריות נחשׁבנו לו כי מכרנו ויאכל גם אכל את כספנו
2 words differ from the Masoretic Text: כ (as), אכל (eat)
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 31:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafpa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Niphal-Perf-1cp — Verb · Niphal · perfect first person common pluralHVNp1cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/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
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
HVqaa — Verb · Qal · infinitive absoluteHVqaa
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HTo — ParticleHTo
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
