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Haggai 1:6 — Word Study

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WLCזְרַעְתֶּ֨ם הַרְבֵּ֜ה וְהָבֵ֣א מְעָ֗ט אָכ֤וֹל וְאֵין־ לְשָׂבְעָה֙ שָׁת֣וֹ וְאֵין־ לְשָׁכְרָ֔ה לָב֖וֹשׁ וְאֵין־ לְחֹ֣ם ל֑וֹ וְהַ֨מִּשְׂתַּכֵּ֔ר מִשְׂתַּכֵּ֖ר אֶל־ צְר֥וֹר נָקֽוּב׃ פ

BSAYou have plantedzâraʻ [sown much seed, scattered widely] muchrâbâh but harvestedbôwʼ [brought in, gathered] littlemᵉʻaṭ You eatʼâkal [consume food, devour] but neverʼayin have enoughsobʻâh [are not filled, lack satisfaction] You drinkshâthâh [consume liquids, swallow] but neverʼayin have your fillshâkar [are not satisfied, still thirsty] You put on clotheslâbash [clothe yourselves with, wrap around] but neverʼayin You earn wagessâkar [labour for payment, hire yourselves out] to put intoʼêl a bagtsᵉrôwr [pouch, container] pierced throughnâqab [with holes, leaking]

Word
Listen & take awayHaggai 1
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (na.Kuv) — no per-word recordings of the Hebrew exist to link to.
Take it away
Haggai 1:6quick helps
In a sentenceHaggai describes the people's efforts that yield little return, emphasizing their dissatisfaction and lack of fulfillment.
Who is speakingThe prophet Haggai, delivering a message from the LORD of Hosts.
Where we areHaggai addresses the people about their unproductive labor and lack of satisfaction.
The hard wordנָקֽוּב
Take awayDespite their hard work, the people experience emptiness and unfulfilled desires.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbזָרַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Haggai 1:6

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 Call to Consider Their Waysgenerated

5Now this is what the LORD of Hosts says: “Consider carefully your ways.
6You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.”
7This is what the LORD of Hosts says: “Consider carefully your ways.
8Go up into the hills, bring down lumber, and build the house, so that I may take pleasure in it and be glorified, says the LORD.

Haggai 1:6 presents a stark observation of the people's situation: they have worked hard but see little reward. The prophet urges them to reflect on their actions and the consequences of neglecting their priorities. This verse serves as a reminder of the importance of aligning one's efforts with God's will, as seen in the broader context of Haggai's message in Haggai 1:5 and Haggai 1:7.


Cross References

ReferenceText (BSB)
1Haggai 1:9You expected much, but behold, it amounted to little. And what you brought home, I blew away. Why? declares the LORD of Hosts. Because My house still lies in ruins, while each of you is busy with his own house.
2Haggai 2:16from that time, when one came expecting a heap of twenty ephahs of grain, there were but ten. When one came to the winepress to draw out fifty baths, there were but twenty.
3Leviticus 26:20and your strength will be spent in vain. For your land will not yield its produce, and the trees of the land will not bear their fruit.
4Deuteronomy 28:38–40You will sow much seed in the field but harvest little, because the locusts will consume it.
52 Samuel 21:1During the reign of David there was a famine for three successive years, and David sought the face of the LORD. And the LORD said, “It is because of the blood shed by Saul and his family, because he killed the Gibeonites.”

The Key Word זָרַע, ze.ra'.Temgenerated

The verb זָרַע (zara`) means 'to sow' or 'to plant,' indicating the act of scattering seeds for growth. It encompasses both literal agricultural practices and figurative meanings, such as spreading ideas or producing spiritual fruit. The parsing indicates a perfect tense, suggesting a completed action by the people.

This word appears frequently in the Hebrew Bible, emphasizing the significance of sowing in agricultural contexts. In this verse, it highlights the contrast between their efforts in planting and the meager results they experience.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the phrase 'You have planted much but harvested little' reflects a consistent rendering across translations.


Sentence Structuregenerated

The structure of the verse consists of a series of clauses, with the main verb זְרַעְתֶּ֨ם (you have sown) governing the subsequent phrases. Each phrase describes the actions taken by the people and their unsatisfactory results, creating a rhythm of effort followed by disappointment.

The use of conjunctions and predicates emphasizes the ongoing nature of their dissatisfaction, as they repeatedly attempt to find fulfillment but fall short.


Septuagint Backgroundgenerated

The Septuagint translates זָרַע as ἐσπείρατε (you have sown), which aligns closely with the Hebrew meaning. This choice reflects the translators' intent to maintain the agricultural imagery while conveying the same sense of effort.

The Greek term suggests a similar understanding of sowing, emphasizing the act of planting seeds, but does not carry the same figurative connotations found in the Hebrew.


In plain words — the whole versegenerated

Haggai 1:6 describes how the people have worked hard by planting but have not seen the results they hoped for. They eat and drink but still feel unsatisfied. Their clothing does not keep them warm, and their earnings seem to vanish into a bag with holes. This verse illustrates the futility of their efforts when they do not prioritize their relationship with God.


Frequently Asked Questionsgenerated

What does Haggai mean by 'you have planted much but harvested little'?

Haggai is pointing out the people's hard work that does not yield the expected results, emphasizing their need to realign their priorities with God's will.

Why do the people feel unsatisfied despite their efforts?

Their dissatisfaction stems from neglecting their spiritual responsibilities and focusing solely on their material pursuits.

How can this verse apply to our lives today?

It serves as a reminder to evaluate our efforts and ensure that they align with God's purposes, rather than solely pursuing personal gain.

What is the significance of the 'bag pierced through'?

The 'bag pierced through' symbolizes the futility of their earnings, suggesting that their resources are not being retained or enjoyed due to their misplaced priorities.


Reflection Questionsgenerated

  1. In what areas of my life do I feel like I am working hard but not seeing results?
  2. How can I better align my efforts with God's will to find true fulfillment?
  3. What steps can I take to prioritize my spiritual life over material pursuits?
  4. How does the imagery of a 'bag pierced through' resonate with my experiences of waste or loss?

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

Early Church Fathers referenced this verse to discuss themes of materialism and spiritual priorities. Their insights are included here to illustrate the ongoing relevance of Haggai's message.

Clement of AlexandriaThe Instructor Book 2 c. 150–215
Generally speaking, riches that are not under complete control are the citadels of evil. If the ordinary people look on them covetously, they will never enter the kingdom of heaven,
Early Church Fathers on Haggai 1 →
Maximus of TurinSERMON 28:2 c. 380–465
Thus the priestly ministry is a trade. Hence the prophet says to the children of Israel, “Your innkeepers mix water with their wine.” For holy Isaiah is not speaking about the innkeepers who, in the course of their publican ministrations,
Early Church Fathers on Haggai 1 →
Gregory the DialogistPASTORAL CARE 3:21 c. 540–604
And yet, for the most part, such people carefully weigh what is the amount that they give but neglect to consider how much they seize. They count it as a sort of requital but refuse to consider their sins.
Early Church Fathers on Haggai 1 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Haggai 1:6 itself, not merely on the chapter around it.

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

Ye have sown much, and bring in little,.... Contrary to what is usually done; the seed that is sown is but little, in, comparison of what springs up, is reaped, and gathered into the barn; which

Read John Gill on Haggai 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

Read Robert Jamieson on Haggai 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The prophet doth help them, or directs them what in particular they ought to consider, and so debateth it with them: Your labour, care, and charge hath been great in ploughing and sowing, that you are sensible of; but what harvest have you had? O, your barns have been far from full, you have reaped and brought in little; this is evident to all. Ye eat, you feed on the fruit of your labour and product of the earth, but ye have not enough; but what you eat doth not nourish you, it doth not suffice; you are hungry and meagre still. Ye drink, but ye are not filled with drink; the like emptiness and unprofitableness in your drink; your water quencheth not your thirst, your wine does not refresh…

Read Matthew Poole on Haggai 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Haggai 1:6 Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.Ver. 6. Ye have sown much and bring in little] This was visible to them; and they are called upon to consider it. The philosopher affirms that man is therefore the wisest of creatures, because he alone can compute and consider. And yet how little doth man respect this privilege, without which he were to be sorted with beasts or madmen! "God hearkened and heard, but no man spake advisedly, no man repented of his wickedness, saying, What have I done?"…

Read John Trapp on Haggai 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) Ye have sown much . . .—Literally, Ye have been sowing much and bringing in little; eating, and it was not to satisfaction; drinking, and it was not to fulness; clothing yourselves, and it was not for any one’s being warm, &c. This description of course merely implies that, notwithstanding all their labours, there was not much to eat, drink, or put on. Compare the use of the phrase “ye shall eat and not be satisfied,” in Leviticus 26:26. To put it into a bag with holes.—The last clause expresses in a bold metaphor the general prevalence of poverty. Scarcity necessitated high prices, so that money “ran away” as fast as it was earned.

Read Charles John Ellicott on Haggai 1 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 6. Ye have sown much] God will not bless you in any labour of your hands, unless you rebuild his temple and restore his worship. This verse contains a series of proverbs; no less than five in the compass of a few lines.

Read AdamClarke on Haggai 1 →
CambridgeThe Cambridge Bible for Schools and Colleges

6. Ye have sown much, &c.] The expostulation is very abrupt and forcible in the Hebrew, “Ye sowed much, but to bring in little! To eat, but not to satiety! To drink, but not to exhilaration! To clothe (oneself), but not for warmth, to him (the wearer)!” The description refers not to one year, but to many. It coincides with the whole period of their sloth and neglect in the matter of the Temple. It points to a double judgment, dearth and scarcity in the fruits of the ground, and (what often accompanies this, for the same adverse influences which blight the earth are injurious to the human frame) want of power in the body of man, to assimilate and benefit by food and drink and clothing. he…

Read Cambridge on Haggai 1 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Ye have sown much - The prophet expresses the habitualness of these visitations by a vivid present. He marks no time and so expresses the more vividly that it was at all times. It is one continually present evil.

Read Albert Barnes on Haggai 1 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.”

WEBWorld English Bible2000

You have sown much, and bring in little. You eat, but you don’t have enough. You drink, but you aren’t filled with drink. You clothe yourselves, but no one is warm; and he who earns wages earns wages to put them into a bag with holes in it.’

MSBMajority Standard Bible2022

You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.”

NETBNew English Translation2006

You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’”

Tyndale line

KJVKing James Version1611

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

ASVAmerican Standard Version1901

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

RVARevised Version, American1894

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

NWBWebster's Bible1833

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe yourselves, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

GNVGeneva Bible1599

Ye haue sowen much, and bring in litle: ye eate, but ye haue not ynough: ye drinke, but ye are not filled: ye clothe you, but ye be not warme: and he that earneth wages, putteth the wages into a broken bagge.

Strictly literal

DBYDarby Translation1890

Ye have sown much, and bring in little; ye eat, but are not satisfied; ye drink, but are not filled with drink; ye clothe yourselves, but there is none warm; and he that earneth wages earneth wages for a bag with holes.

YLTYoung's Literal Translation1862

Ye have sown much, and brought in little, To eat, and not to satiety, To drink, and not to drunkenness, To clothe, and none hath heat, And he who is hiring himself out, Is hiring himself for a bag pierced through.

LSVLiteral Standard Version2020

You have sown much, and brought in little, || To eat, and not to satiety, || To drink, and not to drunkenness, || To clothe, and none has heat, || And he who is hiring himself out, || Is hiring himself for a bag pierced through.”

ILTInterlinear Literal Translation2000

Ye have sown much, and bring in little; ye eat, but it doth not satisfy hunger; ye drink, but it doth not appease thirst; ye clothe yourselves, but no one is warm; and he that earneth something earneth it for a bag with holes.

ULBUnlocked Literal Bible2017

You have sown much seed, but bring in little harvest; you eat but do not have enough; you drink but cannot get drunk. You wear clothes but cannot warm yourselves, and the wage earner earns money only to put it into a bag full of holes!

From the Latin

DRADouay-Rheims (Challoner)1899

You have sowed much, and brought in little: you have eaten, but have not had enough: you have drunk, but have not been filled with drink: you have clothed yourselves, but have not been warmed: and he that hath earned wages, put them into a bag with holes.

Simplified

FBVFree Bible Version2020

You have sown much but harvested little. You eat but you're still hungry. You drink but you're still thirsty. You put on clothes but you're still cold. You work hard to earn money but put it in a bag full of holes.

BBEBible in Basic English1949

Much has been planted, but little got in; you take food, but have not enough; you take drink, but are not full; you are clothed, but no one is warm; and he who gets payment for his work, gets it to put it into a bag full of holes.

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.

clauseclauseverbזְרַעְתֶּ֨םyou.have.sownadverbialהַרְבֵּ֜הmuchוְandclauseverbהָבֵ֣אyou.have.broughtadverbialמְעָ֗טlittleclauseclauseverbאָכ֤וֹלyou.have.eatenוְandclausepredicateאֵיןnotprepositional phrase · subjectלְ[itשָׂבְעָה֙was].to.be.satisfiedclauseclauseverbשָׁת֣וֹyou.have.drunkוְandclausepredicateאֵיןnotprepositional phrase · subjectלְ[itclauseverbשָׁכְרָ֔הwas].to.become.drunkclauseclauseverbלָב֖וֹשׁyou.have.dressedוְandclausepredicateאֵיןnotprepositional phrase · subjectלְ[itclauseverbחֹ֣םwas].to.be.warmprepositional phrase · prepositionalל֑toוֹhimוְandclausenoun phrase · subjectהַ֨the.[oneמִּשְׂתַּכֵּ֔רwho].earns.wagesverbמִשְׂתַּכֵּ֖ר[is].earning.wagesprepositional phrase · prepositionalאֶלtonoun phraseצְר֥וֹרa.bagנָקֽוּבpierced

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 agree on the wording of this verse, with 19 words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text, highlighting the theme of unfulfilled labor.

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

זְרַעְתֶּ֨ם הַרְבֵּ֜ה וְהָבֵ֣א מְעָ֗ט אָכ֤וֹל וְאֵין־ לְשָׂבְעָה֙ שָׁת֣וֹ וְאֵין־ לְשָׁכְרָ֔ה לָב֖וֹשׁ וְאֵין־ לְחֹ֣ם ל֑וֹ וְהַ֨מִּשְׂתַּכֵּ֔ר מִשְׂתַּכֵּ֖ר אֶל־ צְר֥וֹר נָקֽוּב׃ פ

Septuagintthe Greek the translators chose, word by word
זְרַעְתֶּ֨םἐσπείρατεהַרְבֵּ֜הπολλὰוְהָבֵ֣אεἰσηνέγκατεמְעָ֗טὀλίγαאָכ֤וֹלἐφάγετεוְאֵין־οὐκלְשָׂבְעָה֙πλησμονήνשָׁת֣וֹἐπίετεוְאֵין־οὐκלְשָׁכְרָ֔הεἰςלָב֖וֹשׁπεριεβάλεσθεוְאֵין־οὐκלְחֹ֣םἐθερμάνθητεל֑וֹαὐτοῖςוְהַ֨מִּשְׂתַּכֵּ֔רמִשְׂתַּכֵּ֖רσυνήγαγενאֶל־εἰςצְר֥וֹרδεσμὸνנָקֽוּב׃ פτετρυπημένον

19 of the 19 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.

Dead Sea Scrolls — Mur88a copy a thousand years older than the Leningrad Codex

זרעתם הרבה [והבא] מעט אכול [ואין] [לשבעה] שתו [ואין] לשכר׳ה לבוש ואין לחם ל׳ו [והמשתכר] [משתכר] [אל] צרור נקוב

9 words on the leather — 3 partly restored, 7 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Haggai 1:6זָרַעyou have soyou have sownזָרַערָבָהmuchmuchרָבָהבּוֹאand you havand you have brבּוֹאמְעַטlittlelittleמְעַטאָכַלyou have eayou have eatenאָכַלאַ֫יִןand notand notאַ֫יִןשׇׂבְעָהto satietyto satietyשׇׂבְעָהשָׁתָהyou have dryou have drunkשָׁתָהאַ֫יִןand notand notאַ֫יִןשָׁכַרto become dto become drunkשָׁכַרלָבֵשׁyou have dryou have dresseלָבֵשׁאַ֫יִןand notand notאַ֫יִןחָמַםto be warmto be warmחָמַםוֹto himto himוֹסָכַרand the [onand the [one whסָכַרסָכַר[is] earnin[is] earning waסָכַראֶלtotoאֶלצְרוֹרa baga bagצְרוֹרנָקַבpiercedpiercedנָקַבאַ֫יִןwhere?where?אַ֫יִןשָׁקָהto water: to water: waterשָׁקָהכָּרָהto tradeto tradeכָּרָהשָׁכַרbe drunkbe drunkשָׁכַרצוּרto confineto confineצוּררָבַבto multiplto multiply tenרָבַבשֹׂ֫בַעsatietysatietyשֹׂ֫בַעמָעַטto diministo diminishמָעַטכְּמוֹlikelikeכְּמוֹשָׁתָהto drinkto drinkשָׁתָהיַ֫יִןwinewineיַ֫יִןבִּלְעָםBalaamBalaamבִּלְעָםכִּלְאַיִםmixturemixtureכִּלְאַיִםקָצֵרbe shortbe shortקָצֵרפָּרָהbe fruitfube fruitfulפָּרָהשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁתְּנוּמָהslumberslumberתְּנוּמָהשֵׁנָהsleepsleepשֵׁנָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Haggai 1:6

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.

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
זְרַעְתֶּ֨םze.ra'.Tem you have sown H2232 Verb · Qal · perfect second person masculine plural
56× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To sow or plant seed is the meaning of this Hebrew word, which also has figurative uses like spreading ideas or producing spiritual fruit. It appears in various forms, such as conceiving or yielding seed, and is used in biblical passages like Genesis and Psalm 107.
Amplified meaning
sown much seed, scattered widely
Tyndale gloss
to sow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זָרַע (zara`) is a Hebrew verb meaning to sow or scatter seed. It covers various aspects of planting and yielding, including the figurative sense of producing or conceiving. The root can denote actions in different forms, such as being sown or becoming pregnant. The entries indicate a range of uses, from agricultural to reproductive contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

זָרַע vb. sow, scatter seed

Qal

lit. sow

of shrub and tree producing, yielding seed

fig.

Niph. be sown, fructified

be sown

be fructified, made pregnant

Pu. of princes and judges under fig. of trees

Hiph.

produce seed

of a woman, = bear a child

base

Brown-Driver-Briggs glosses

H2232 זָרַע sow, scatter seed .. lit. sow

Strong's Hebrew Dictionary

2232 zara` zaw-rah'

a primitive root; to sow; figuratively, to disseminate,

plant, fructify:--bear, conceive seed, set with sow(-er),

yield.

Translators Brief Hebrew Lexicon

זָרַע (za.ra) — to sow.

1) to sow, scatter seed

1a) (Qal)

1a1) to sow

1a2) producing, yielding seed

1b)(Niphal)

1b1) to be sown

1b2) to become pregnant, be made pregnant

1c) (Pual) to be sown

1d) (Hiphil) to produce seed, yield seed

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine plural
HVqp2mp
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
הַרְבֵּ֜הhar.Beh much H7235 Verb · Hiphil · infinitive absolute
227× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to increase or grow, like a plant shooting up. It is used in the Bible to describe something getting bigger or more abundant. The KJV translates it as abundance or bring up.
Tyndale gloss
to multiply
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רָבָה] 225 vb. be, or become, much, many, great

Qal 59

become many, numerous

be great

grow great (Aramaism)

Pi. 4 make large, increase

Hiph. 162

make much or many

make great, obj. pers.

base

[רָבָה] vb. shoot;—only Qal Gn 21:20

ref

Brown-Driver-Briggs glosses

H7235a רָבָה be, or become, much, many, great .. become many, numerous

. . be great

. grow great (Aramaism)

. make large, increase

. . make much or many

. make great, obj. pers.

H7235b רָבָה shoot

Strong's Hebrew Dictionary

7235 rabah raw-baw'

a primitive root; to increase (in whatever respect):--(bring

in) abundance (X -antly), + archer (by mistake for 7232), be

in authority, bring up, X continue, enlarge, excel,

exceeding(-ly), be full of, (be, make) great(-er, -ly,

X -ness), grow up, heap, increase, be long, (be, give, have,

make, use) many (a time), (any, be, give, give the, have) more

(in number), (ask, be, be so, gather, over, take, yield) much

(greater, more), (make to) multiply, nourish, plenty(-eous), X

process (of time), sore, store, thoroughly, very.

see HEBREW for 07232

Translators Brief Hebrew Lexicon

רָבָה (ra.vah) — to multiply.

1) be or become great, be or become many, be or become much, be or become numerous

1a) (Qal)

1a1) to become many, become numerous, multiply (of people, animals, things)

1a2) to be or grow great

1b) (Piel) to make large, enlarge, increase, become many

1c) (Hiphil)

1c1) to make much, make many, have many

1c1a) to multiply, increase

1c1b) to make much to do, do much in respect of, transgress greatly

1c1c) to increase greatly or exceedingly

1c2) to make great, enlarge, do much

Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)

רָבָה (ra.vah) — to shoot.

(Qal) to shoot

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Ptc — Verb · Hiphil · infinitive absolute
HVhaa
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
וְהָבֵ֣אve.ha.Ve' and you have brought H935 Conjunction · verb hiphil infinitive absolute
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Amplified meaning
brought in, gathered
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-Ptc — Conjunction · verb hiphil infinitive absolute
HC/Vhaa
The company it keepswords that stand beside it more often than chance
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
מְעָ֗טme.'At little H4592 Noun common · masculine singular absolute
101× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means something is small or little in amount, like a few people or a short time. It appears in various Bible translations as almost, few, or small. In the Bible, it often describes something that is limited or lacking.
Tyndale gloss
little
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.

Brown-Driver-Briggs Hebrew Lexicon (full)

מְעַט 101 subst. a little, fewness, a few

base

Brown-Driver-Briggs glosses

H4592 מְעַט a little, fewness, a few

Strong's Hebrew Dictionary

4592 m`at meh-at'

or miat {meh-awt'}; from 4591; a little or few (often

adverbial or compar.):--almost (some, very) few(-er, -est),

lightly, little (while), (very) small (matter, thing), some,

soon, X very.

see HEBREW for 04591

Translators Brief Hebrew Lexicon

מְעַט (me.at) — little.

1) littleness, few, a little, fewness

1a) little, small, littleness, fewness, too little, yet a little

1b) like a little, within a little, almost, just, hardly, shortly, little worth

Morphologythe parsing behind the code
Berean parsing
Adj — Noun common · masculine singular absolute
HNcmsa
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
אָכ֤וֹל'a.Khol you have eaten H398 Verb · Qal · infinitive absolute
810× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Amplified meaning
consume food, devour
Tyndale gloss
to eat
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Ptc — Verb · Qal · infinitive absolute
HVqaa
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
וְאֵין־ve.'ein- and not H369 Conjunction · noun common masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · noun common masculine singular construct
HC/Ncmsc
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
לְשָׂבְעָה֙le.sa.ve.'Ah to satiety H7654 Preposition · noun common feminine singular absolute
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Satiety refers to the feeling of being full or satisfied, having enough of something. It can also describe something that is never satisfied.
Amplified meaning
are not filled, lack satisfaction
Tyndale gloss
satiety
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׂבָעָה (sob'ah) refers to the concept of satiety or satisfaction, indicating a state of having enough or being full. It is a feminine noun derived from a related root, and its meanings include being un-satiable or sufficiently satisfied. The entries consistently focus on this notion without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׇׂבְעָה, [שִׂבְעָה] n.f. satiety

base

Brown-Driver-Briggs glosses

H7654 שׇׂבְעָה, [שִׂבְעָה] satiety

Strong's Hebrew Dictionary

7654 sob`ah sob-aw'

feminine of 7648; satiety:--(to have) enough, X till...be

full, (un-)satiable, satisfy, X sufficiently.

see HEBREW for 07648

Translators Brief Hebrew Lexicon

שׇׂבְעָה (sov.ah) — satiety.

satisfaction, satiety, one's fill

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs — Preposition · noun common feminine singular absolute
HR/Ncfsa
The company it keepswords that stand beside it more often than chance
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
שָׁת֣וֹsha.To you have drunk H8354 Verb · Qal · infinitive absolute
217× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to drink, and it's used in many ways, like drinking from a cup or feasting. It's also used to describe being drunk or taking part in a big celebration. We see it in stories like the Last Supper in Matthew 26:27.
Amplified meaning
consume liquids, swallow
Tyndale gloss
to drink
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁתָה 217 vb. drink

Qal 216

Niph. all which is (may be) drunk

base

Brown-Driver-Briggs glosses

H8354 שָׁתָה drink

Strong's Hebrew Dictionary

8354 shathah shaw-thaw'

a primitive root; to imbibe (literally or figuratively):--X

assuredly, banquet, X certainly, drink(-er, -ing), drunk

(X -ard), surely. (Prop. intensive of 8248.)

see HEBREW for 08248

Translators Brief Hebrew Lexicon

שָׁתָה (sha.tah) — to drink.

1) to drink

1a) (Qal)

1a1) to drink

1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)

1a2) to feast

1b) (Niphal) to be drunk

Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Ptc — Verb · Qal · infinitive absolute
HVqaa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Drunk

The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.

The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
וְאֵין־ve.'ein- and not H369 Conjunction · noun common masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · noun common masculine singular construct
HC/Ncmsc
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
לְשָׁכְרָ֔הle.sha.khe.Rah to become drunk H7937 Preposition · verb qal infinitive construct common
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To become drunk or intoxicated, as warned against in Proverbs 23:20. This word describes the state of being under the influence. It is used in various forms, including making someone drunk or being merry.
Amplified meaning
are not satisfied, still thirsty
Tyndale gloss
be drunk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁכַר] vb. be, or become, drunk, drunken

Qal become drunken

Pi. make drunken

Hiph. id.: i.e. make princes helpless

Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?

base

Brown-Driver-Briggs glosses

H7937 שָׁכַר be, or become, drunk, drunken .become drunken

. make drunken

. id.: i.e. make princes helpless

. how long wilt thou make thyself drunken [a drunken spectacle]?

Strong's Hebrew Dictionary

7937 shakar shaw-kar'

a primitive root; to become tipsy; in a qualified sense, to

satiate with a stimulating drink or (figuratively)

influence:--(be filled with) drink (abundantly), (be, make)

drunk(-en), be merry. (Superlative of 8248.)

see HEBREW for 08248

Translators Brief Hebrew Lexicon

שָׁכַר (sha.khar) — be drunk.

1) to be or become drunk or drunken, be intoxicated

1a) (Qal) to become drunken

1b)(Piel) to make drunken, cause to be drunk

1c) (Hiphil) to cause to be drunk

1d) (Hithpael) to make oneself drunk

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
Easton's Bible Dictionary

Drunk

The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.

The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
לָב֖וֹשׁla.Vo.osh you have dressed H3847 Verb · Qal · infinitive absolute
110× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To clothe means to wrap something around or put on a garment. In the Bible, it can be used literally or figuratively, as in putting on clothes or being clothed with a certain attitude.
Amplified meaning
clothe yourselves with, wrap around
Tyndale gloss
to clothe
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.

Brown-Driver-Briggs Hebrew Lexicon (full)

לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed

Qal

lit. put on (one’s own) garment; = wear (more or less habitually)

very oft. fig., put on, be clothed with

lit. put on

once

clothed with

and the spirit of י׳ clothed itself with Gideon

Pu. arrayed

Hiph. clothe, array with

base

Brown-Driver-Briggs glosses

H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed

Strong's Hebrew Dictionary

3847 labash law-bash'

or labesh {law-bashe'}; a primitive root; properly, wrap

around, i.e. (by implication) to put on a garment or clothe

(oneself, or another), literally or figuratively:--(in)

apparel, arm, array (self), clothe (self), come upon, put (on,

upon), wear.

Translators Brief Hebrew Lexicon

לָבֵשׁ (la.vash) — to clothe.

1) to dress, wear, clothe, put on clothing, be clothed

1a) (Qal)

1a1) to put on clothes, be clothed, wear

1a2) to put on, be clothed with (fig.)

1b) (Pual) to be fully clothed

1c) (Hiphil) to clothe, array with, dress

Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Ptc — Verb · Qal · infinitive absolute
HVqaa
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
וְאֵין־ve.'ein- and not H369 Conjunction · noun common masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · noun common masculine singular construct
HC/Ncmsc
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
לְחֹ֣םle.Chom to be warm H2552 Preposition · verb qal infinitive construct common
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to warm or heat something, like in Genesis 18:4, where Abraham offers warm water to wash feet. It can also describe strong emotions, like passion or desire.
Tyndale gloss
to warm
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָמַם] vb. be or become warm

Qal

lit., be or grow warm

fig.

of heat in conception (animals)

Niph. inflame oneself with, of idolatry.

Pi. keep eggs warm

Hithp. warm oneself

base

Brown-Driver-Briggs glosses

H2552 חָמַם be or become warm

Strong's Hebrew Dictionary

2552 chamam khaw-mam'

a primitive root; to be hot (literally or

figuratively):--enflame self, get (have) heat, be (wax) hot,

(be, wax) warm (self, at).

Translators Brief Hebrew Lexicon

חָמַם (cha.mam) — to warm.

1) to be hot, become warm

1a) (Qal)

1a1) to be or grow warm

1a2) of passion (fig.)

1b) (Niphal) to become aroused, inflame oneself with

1c) (Piel) to warm

1d) (Hithpael) to warm oneself

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
ל֑וֹlo to him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp3ms — Preposition · suffix
HR/Sp3ms
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
וְהַ֨מִּשְׂתַּכֵּ֔רve.Ham.mis.ta.Ker and the [one who] earns wages H7936 Conjunction · particle · verb hithpael participle (active) masculine singular
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hire someone or be hired, as seen in the story of Jacob hiring himself out to Laban in Genesis 29. This word is about working for pay. It appears in various forms, such as earning wages or rewarding someone.
Amplified meaning
labour for payment, hire yourselves out
Tyndale gloss
to hire
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סָכַר] vb. hire;—only Qal Ezr 4:5

ref

שָׂכַר vb. hire

Qal hire

Niph. hire oneself out

Hithp. earn wages

base

Brown-Driver-Briggs glosses

H7936a סָכַר hire H7936b שָׂכַר hire .hire

. hire oneself out

. earn wages

Strong's Hebrew Dictionary

7936 sakar saw-kar'

or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive

root (apparently akin (by prosthesis) to 3739 through the idea

of temporary purchase; compare 7937); to hire:--earn wages,

hire (out self), reward, X surely.

see HEBREW for 03739

see HEBREW for 07937

Translators Brief Hebrew Lexicon

סָכַר (sa.khar) — to hire.

1) to hire

1a) (Qal) to hire

שָׂכַר (sa.khar) — to hire.

1) to hire

1a) (Qal) to hire

1b) (Niphal) to hire oneself out

1c) (Hithpael) to earn wages

Also means: sa.khar (סָכַר "to hire" H7936A)

Morphologythe parsing behind the code
Berean parsing
Conj | Art | V-Hithpael — Conjunction · particle · verb hithpael participle (active) masculine singular
HC/Td/Vtrmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wa'-jez, wa'-jiz (chinnam, maskoreth, pe`ullah, sakhar, sakhar; misthos, opsonion):

(1) Chinnam means "gratis," without cost or any advantage, for nought, or in vain; wages in the sense of reasonable return. Jeremiah pronounces woe upon him who "useth his neighbor's service without wages, and giveth him not his hire" (Jer 22:13; the only place where the word is used).

(2) Maskoreth means "reward" or "wages." Laban said to Jacob: "Shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?" (Ge 29:15). Jacob said, concerning Laban, speaking to Rachel and Leah: "Your father hath deceived me, and changed my wages ten times" (Ge 31:7; compare 31:41).

Easton's Bible Dictionary

Wages

Rate of (mention only in Matt. 20:2); to be punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened against the withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money (Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7, 8, 41).

Smith's Bible Dictionary

The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. (Genesis 29:15,20; 30:28; 31:7,8,41) In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. (Exodus 2:9) The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, (Matthew 20:2) where the laborer’s wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and…

American Tract Society Bible Dictionary

The law and the gospel both require the full and prompt payment of a just equivalent for all services rendered according to agreement, Le 19:13 Jer 22:13 Jas 5:4. Eternal death is the wages or just recompense of sin; while eternal life is not a recompense earned by obedience, but a sovereign gift of God, Ro 6:22-23.

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
מִשְׂתַּכֵּ֖רmis.ta.Ker [is] earning wages H7936 Verb · Hithpael · participle (active) masculine singular
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hire someone or be hired, as seen in the story of Jacob hiring himself out to Laban in Genesis 29. This word is about working for pay. It appears in various forms, such as earning wages or rewarding someone.
Tyndale gloss
to hire
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סָכַר] vb. hire;—only Qal Ezr 4:5

ref

שָׂכַר vb. hire

Qal hire

Niph. hire oneself out

Hithp. earn wages

base

Brown-Driver-Briggs glosses

H7936a סָכַר hire H7936b שָׂכַר hire .hire

. hire oneself out

. earn wages

Strong's Hebrew Dictionary

7936 sakar saw-kar'

or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive

root (apparently akin (by prosthesis) to 3739 through the idea

of temporary purchase; compare 7937); to hire:--earn wages,

hire (out self), reward, X surely.

see HEBREW for 03739

see HEBREW for 07937

Translators Brief Hebrew Lexicon

סָכַר (sa.khar) — to hire.

1) to hire

1a) (Qal) to hire

שָׂכַר (sa.khar) — to hire.

1) to hire

1a) (Qal) to hire

1b) (Niphal) to hire oneself out

1c) (Hithpael) to earn wages

Also means: sa.khar (סָכַר "to hire" H7936A)

Morphologythe parsing behind the code
Berean parsing
HVtrmsa — Verb · Hithpael · participle (active) masculine singular
HVtrmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wa'-jez, wa'-jiz (chinnam, maskoreth, pe`ullah, sakhar, sakhar; misthos, opsonion):

(1) Chinnam means "gratis," without cost or any advantage, for nought, or in vain; wages in the sense of reasonable return. Jeremiah pronounces woe upon him who "useth his neighbor's service without wages, and giveth him not his hire" (Jer 22:13; the only place where the word is used).

(2) Maskoreth means "reward" or "wages." Laban said to Jacob: "Shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?" (Ge 29:15). Jacob said, concerning Laban, speaking to Rachel and Leah: "Your father hath deceived me, and changed my wages ten times" (Ge 31:7; compare 31:41).

Easton's Bible Dictionary

Wages

Rate of (mention only in Matt. 20:2); to be punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened against the withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money (Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7, 8, 41).

Smith's Bible Dictionary

The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. (Genesis 29:15,20; 30:28; 31:7,8,41) In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. (Exodus 2:9) The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, (Matthew 20:2) where the laborer’s wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and…

American Tract Society Bible Dictionary

The law and the gospel both require the full and prompt payment of a just equivalent for all services rendered according to agreement, Le 19:13 Jer 22:13 Jas 5:4. Eternal death is the wages or just recompense of sin; while eternal life is not a recompense earned by obedience, but a sovereign gift of God, Ro 6:22-23.

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
צְר֥וֹרtze.Ror a bag H6872 Noun common · masculine singular absolute
10× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Zeror means bundle and was a man of the tribe of Benjamin, living during the United Monarchy. He was the son of Becorath and father of Abiel, and is mentioned in 1 Samuel 9:1.
Amplified meaning
pouch, container
Tyndale gloss
bundle
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צְרוֹר (tsrowr) primarily means a bundle or parcel, often referring to something packed up, like a bag. It can also denote a pebble or small stone. Additionally, it is the name of a person, specifically the grandfather of Kish, mentioned in 1 Samuel 9:1.

Brown-Driver-Briggs Hebrew Lexicon (full)

צְרוֹר n.m. bundle, parcel, pouch, bag (prop. a binding, i.e sthg. bound up)

base

צְרוֹר n.m. pebble

base

צְרוֹר n.pr.m. grandfather of Ḳish 1 S 9:1

ref

Brown-Driver-Briggs glosses

H6872a צְרוֹר bundle, parcel, pouch, bag H6872b צְרוֹר pebble H6872c צְרוֹר grandfather of Kish

Strong's Hebrew Dictionary

6872 tsrowr tser-ore'

or (shorter) tsror {tser-ore'}; from 6887; a parcel (as

packed up); also a kernel or particle (as if a

package):--bag, X bendeth, bundle, least grain, small stone.

see HEBREW for 06887

Translators Brief Hebrew Lexicon

צְרוֹר (tse.ror) — bundle.

bundle, parcel, pouch, bag (as packed)

צְרוֹר (tse.ror) — pebble.

pebble

צְרוֹר (tse.ror) — Zeror.

A man of the tribe of Benjamin living at the time of United Monarchy, only mentioned at 1Sa.9.1;

son of: Becorath (H1064);

father of: Abiel (H0022)

§ Zeror = "bundle"

grandfather of Ḳish

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

Bags of various kinds are mentioned in the English Bible, but often in a way to obscure rather than tr the original.

(1) "Bag" is used for a Hebrew word which means a shepherd's "bag," rendered "wallet" in the Revised Version (British and American). This "bag" of the shepherd or "haversack" of the traveler was of a size sufficient for one or more days' provisions. It was made of the skin of animals, ordinarily undressed, as most of the other "bags" of ancient times were, and was carried slung across the shoulder. This is the "scrip for the journey" pera mentioned in Mt 10:10 and its parallel (the King James Version). ("Scrip" is Old English, now obsolete.) A unique word appears in 1Sa 17:40,49 which had to be explained even to Hebrew readers by the gloss, "the shepherd's bag,"…

Easton's Bible Dictionary

Bag

(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew word occurs elsewhere only in Isa. 3:22, where it is rendered “crisping-pins,” but denotes the reticules (or as R.V., “satchels”) carried by Hebrew women.

(2.) Another word (kees) so rendered means a bag for carrying weights (Deut. 25:13; Prov. 16:11; Micah 6:11). It also denotes a purse (Prov. 1:14) and a cup (23:31).

Smith's Bible Dictionary

is the rendering of several words in the Old and New Testaments. Charitim , the "bags" in which Naaman bound up the two talents of silver for Gehazi. (2 Kings 5:23) They were long cone-like bags of the size to hold a precise amount of money, and tied or sealed for that amount, as we stamp the value on a coin. Cis , a bag for carrying weights, (25:13) also used as a purse (Proverbs 1:14) Celi , in (Genesis 42:25) is the "sack" in which Jacob’s sons carried the corn which they brought from Egypt. The shepherd’s "bag" used by David was for the purpose of carrying the lambs unable to walk. (Zechariah 11:15; 16:5) Tschar , properly a "bundle," (

De 25:13 Lu 12:33. Eastern money was often sealed up in bags containing a certain sum, for which they passed current while the seal remained unbroken, 2Ki 12:10.

you have sown much and you have brought little you have eaten and not to satiety you have drunk and not to become drunk you have dressed and not to be warm to him and the [one who] earns wages [is] earning wages to a bag pierced
נָקֽוּב׃ פna.Kuv pierced H5344 Verb · Qal · participle (passive) masculine singular
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to curse or blaspheme, often with a sense of violence or strong emotion. It can also mean to pierce or strike through, as seen in Exodus.
Amplified meaning
with holes, leaking
Tyndale gloss
to pierce
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָקַב] vb. pierce

Qal

pierce, bore

prick off, designate, wages

Niph. who were pricked off, designated, by name

base

[נָקַב] vb. curse

base

Brown-Driver-Briggs glosses

H5344a נָקַב pierce .. pierce, bore

. prick off, designate, wages

. who were pricked off, designated, by name

H5344b נָקַב curse

Strong's Hebrew Dictionary

5344 naqab naw-kab'

a primitive root; to puncture, literally (to perforate, with

more or less violence) or figuratively (to specify, designate,

libel):--appoint, blaspheme, bore, curse, express, with

holes, name, pierce, strike through.

Translators Brief Hebrew Lexicon

נָקַב (na.qav) — to pierce.

1) to pierce, perforate, bore, appoint

1a) (Qal)

1a1) to pierce, bore

1a2) to prick off, designate

1b) (Niphal) to be pricked off, be designated, be specified

נָקַב (na.qav) — to curse.

(Qal) to curse, blaspheme

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

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