Isaiah 30:20 — Word Study
WLCוְנָתַ֨ן לָכֶ֧ם אֲדֹנָ֛י לֶ֥חֶם צָ֖ר וּמַ֣יִם לָ֑חַץ וְלֹֽא־ יִכָּנֵ֥ף עוֹד֙ מוֹרֶ֔יךָ וְהָי֥וּ עֵינֶ֖יךָ רֹא֥וֹת אֶת־ מוֹרֶֽיךָ׃
BSAThe LordʼĂdônây [Adonay, the sovereign Master] will givenâthan [bestow, provide] the breadlechem [food, sustenance] of adversitytsar [trouble, affliction] and the watermayim [source of refreshment, spiritual nourishment] of afflictionlachats [oppression, distress] will no longerlôʼ hidekânaph△▸ [conceal, withdraw] Himselfʻôwd with your own eyesʻayin [spiritual perception, discernment] you will seerâʼâh [behold, perceive]
| Greek | English | Parsing |
|---|---|---|
| וְנָתַ֨ן | and he will give | Verb, Qal, sequential perfect third person masculine singular |
| לָכֶ֧ם | to you | Preposition, suffix |
| אֲדֹנָ֛י | [the] Lord | Noun proper |
| לֶ֥חֶם | bread | Noun common, masculine singular absolute |
| צָ֖ר | distress | Adj |
| וּמַ֣יִם | and water | Conjunction, noun common masculine plural absolute |
| לָ֑חַץ | oppression | Noun common, masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִכָּנֵ֥ף | he will hide himself | Verb, Niphal, imperfect third person masculine singular |
| עוֹד֙ | again | Adv |
| מוֹרֶ֔יךָ | teachers your | Noun common masculine plural construct, suffix |
| וְהָי֥וּ | and they will be | Verb, Qal, sequential perfect third person common plural |
| עֵינֶ֖יךָ | eyes your | Noun common feminine dual construct, suffix |
| רֹא֥וֹת | seeing | Verb, Qal, participle (active) feminine plural |
| אֶת־ | the object marker | Particle |
| מוֹרֶֽיךָ׃ | teachers your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him. |
| KJV | And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: |
| ASV | And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden anymore, but thine eyes shall see thy teachers; |
| YLT | And the Lord hath given to you bread of adversity, And water of oppression. And thy directors remove no more, And thine eyes have seen thy directors, |
| WEB | Though the Lord may give you the bread of adversity and the water of affliction, yet your teachers won’t be hidden any more, but your eyes will see your teachers; |
| BBE | And though the Lord will give you the bread of trouble and the water of grief, you will no longer put your teacher on one side, but you will see your teacher: |
Where they part company is צָ֖ר — see How Translations Differ.
The structure consists of a main clause followed by a contrasting clause, emphasizing God's provision alongside His revealed presence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 30:20
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 — God's Promise of Provisiongenerated
Isaiah 30:20 assures the people of Israel that despite their hardships, God will provide for them. The imagery of bread and water signifies basic sustenance, while the mention of a Teacher emphasizes divine guidance. This promise comes in a context where the people are encouraged to turn away from their idols and trust in the Lord, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 16:3 | You must not eat leavened bread with it; for seven days you are to eat with it unleavened bread, the bread of affliction, because you left the land of Egypt in haste—so that you may remember for the rest of your life the day you left the land of Egypt. |
| 2 | 1 Kings 22:27 | and tell them that this is what the king says: ‘Put this man in prison and feed him only bread and water until I return safely.’” |
| 3 | 2 Chronicles 18:26 | and tell them that this is what the king says: ‘Put this man in prison and feed him only bread and water until I return safely.’” |
| 4 | Psalm 30:5 | For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning. |
| 5 | Psalm 80:5 | You fed them with the bread of tears and made them drink the full measure of their tears. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — צָ֖ר, tzargenerated
The Hebrew word צָ֖ר (tzar) means 'distress' or 'trouble' and is derived from a root meaning 'narrow' or 'tight.' It conveys a sense of being in a difficult situation, often used in contexts of adversity and oppression. The parsing indicates it is an adjective, describing the bread given by the Lord as being associated with hardship.
In this verse, צָ֖ר highlights the nature of the bread provided by God, emphasizing that it comes during times of affliction. The use of this word underscores the reality of suffering while also pointing to God's provision within that suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has adversity, which is echoed in the KJV and ASV, maintaining the sense of hardship associated with צָ֖ר.
Where others part company with the BSB they part company over a real fork in the lexicon. Distress (NETB) emphasizes the emotional aspect of hardship, while affliction (ASV, BSB, KJV, WEB) retains a broader sense of suffering.
Sentence Structuregenerated
The main verb וְנָתַ֨ן (ve.na.Tan), and He will give, governs the sentence, indicating God's action. The structure includes a noun phrase for the subject, a prepositional phrase indicating the recipient, and multiple noun phrases detailing what is given.
The order of the words emphasizes the provision of sustenance first, followed by the assurance of God's presence. The clauses are interconnected, showing that God's gifts come alongside His guidance.
Septuagint Backgroundgenerated
The Septuagint translates וְנָתַ֨ן as δώσει (G1325), meaning 'He will give.' This choice aligns with the Hebrew meaning but may reflect a broader interpretation of God's generosity.
The word צָ֖ר is rendered as ἄρτον (G740), which means 'bread.' This translation captures the essence of sustenance but may not convey the full weight of distress implied in the Hebrew.
In plain words — the whole versegenerated
Isaiah 30:20 tells us that God will provide for His people even in times of trouble. He will give them bread and water, symbols of sustenance, during their hardships. Importantly, God assures them that He will not hide from them, and they will see Him with their own eyes.
Frequently Asked Questionsgenerated
The bread of adversity refers to the sustenance God provides during difficult times, symbolizing His support even in hardship.
The Teacher, referring to God, will no longer hide from His people, allowing them to perceive His presence and guidance directly.
Seeing with one's own eyes signifies a personal experience of God's presence and guidance, emphasizing a direct relationship with Him.
Water symbolizes refreshment and spiritual nourishment, highlighting God's provision not just for physical needs but also for spiritual well-being.
Reflection Questionsgenerated
- In what ways have I experienced God's provision during difficult times?
- How can I cultivate a deeper awareness of God's presence in my life?
- What does it mean for me to see God with my own eyes in my daily experiences?
- How can I rely on God's guidance when faced with challenges?
The early church on this verse — how the Fathers read it
Several early church fathers reflect on this verse, emphasizing God's compassion and the assurance of His presence for those who call upon Him.
Crying, you will not weep in vain, showing compassion, he will have compassion on you: at the sound of your cry, as soon as he hears, he will answer you.Early Church Fathers on Isaiah 30 →
“Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets.” And according to the prophet Isaiah,Early Church Fathers on Isaiah 30 →
He has seen us sinning and has borne with it. He who forbade us to sin before we did it does not stop waiting to pardon us even after we have sinned. The one we have rejected is calling us.Early Church Fathers on Isaiah 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 30:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [though] the Lord give you the bread of adversity, and the water of affliction,.... Either at this present time, when the city was besieged by Sennacherib; or when it should be besieged by the
Read John Gill on Isaiah 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And (though) the
Read Robert Jamieson on Isaiah 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd though the Lord give you the bread of adversity, and the water of affliction; and although in that time and state of the church you will be subject to many outward straits and afflictions. This phrase is borrowed from . He seems to allude to the condition of besieged cities, and particularly of Jerusalem, as it was straitened and distressed by Sennacherib, and as it should be far more straitened by the Chaldeans; of which see . Heb. And the Lord will give, &c. Or, the Lord indeed will give, &c. Yet shall not thy teachers be removed into a corner any more; as they have been in former times, both in Israel and Judah, when the godly prophets and ministers were but few, and when they were…
Read Matthew Poole on Isaiah 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:20 And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:Ver. 20. And though the Lord give you the bread of adversity.] Though he hold you to hard meat, and give you but prisoner’ s pittance, so much as will keep you alive only, and that you eat your meat with the peril of your lives; Emendicato pane hic vivamus, saith Luther; in our Father’ s house is bread, God’ s plenty. Yet shall not thy teachers be removed into a corner.] Non alis se induent, they shall not take wing and fly from thee. The ministry is a sweet mercy, under what misery soever men do…
Read John Trapp on Isaiah 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The bread of adversity.—Better, bread in small quantity, and water in scant measure. The words seem to imply an allusion to the scant rations of a siege such as Jerusalem was to endure from the Assyrian armies. For this there should be the compensation that the true “teachers” of the people, Isaiah and his fellow-workers, should at least be recognised—no longer thrust into a corner, as they had been in the days of Ahaz. The clearer vision of the truth was to be the outcome of the sharp teaching of chastisement. A various reading gives “thy teacher,” i.e., Jehovah Himself; but the plural seems more in harmony with the context. In the mission of Isa 37:2 we have a virtual fulfilment of…
Read Charles John Ellicott on Isaiah 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Though the Lord - "Though JEHOVAH"] For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah.
Read AdamClarke on Isaiah 30 →
CambridgeThe Cambridge Bible for Schools and Colleges20, 21. The restoration of religious privileges and instruction.
Read Cambridge on Isaiah 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd though the Lord give you the bread of adversity - The bread that is eaten in a time of calamity; that is, he would bring upon them sore distress and want.
Read Albert Barnes on Isaiah 30 →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
The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him.
Though the Lord may give you the bread of adversity and the water of affliction, yet your teachers won’t be hidden any more, but your eyes will see your teachers;
The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him.
The sovereign master will give you distress to eat and suffering to drink; but your teachers will no longer be hidden; your eyes will see them.
Tyndale line
And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:
And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden anymore, but thine eyes shall see thy teachers;
And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden any more, but thine eyes shall see thy teachers:
And though the LORD shall give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thy eyes shall see thy teachers:
And when the Lord hath giuen you the bread of aduersitie, and the water of affliction, thy raine shalbe no more kept backe, but thine eyes shall see thy raine.
Strictly literal
And the Lord will give you the bread of adversity, and the water of oppression; yet thy teachers shall not be hidden any more, but thine eyes shall see thy teachers.
And the Lord hath given to you bread of adversity, And water of oppression. And thy directors remove no more, And thine eyes have seen thy directors,
And the Lord has given to you bread of adversity, || And water of oppression. And your teachers remove no longer, || And your eyes have seen your teachers,
And the Lord will give you bread [in] adversity, and water [in] oppression; and thy teachers shall not have to hide themselves in a corner any more, but thy eyes shall see thy teachers:
Though Yahweh gives you the bread of adversity and the water of affliction, even so, your teacher will not hide himself anymore, but you will see your teacher with your own eyes.
From the Latin
And the Lord will give you spare bread, and short water: and will not cause thy teacher to flee away from thee any more, and thy eyes shall see thy teacher.
Simplified
Even though the Lord will give you the bread of hardship to eat and the water of suffering to drink, your teacher will no longer hide himself from you—you will see him with your own eyes.
And though the Lord will give you the bread of trouble and the water of grief, you will no longer put your teacher on one side, but you will see your teacher:
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 states, "The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him." The Septuagint does not provide a complete translation that matches the Hebrew text, but it shares some words and concepts, indicating a degree of agreement. The Dead Sea Scrolls (1Qisaa) closely align with the Masoretic Text, preserving the same essential phrases and structure, confirming the text's consistency across these ancient witnesses.
וְנָתַ֨ן לָכֶ֧ם אֲדֹנָ֛י לֶ֥חֶם צָ֖ר וּמַ֣יִם לָ֑חַץ וְלֹֽא־ יִכָּנֵ֥ף עוֹד֙ מוֹרֶ֔יךָ וְהָי֥וּ עֵינֶ֖יךָ רֹא֥וֹת אֶת־ מוֹרֶֽיךָ׃
10 of the 16 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.
ונתן ל׳כם אדוני לחמ צר ומי לחץ ולוא יכנפו עוד מוראי׳ך והיו עיני׳ך ראות את מורי׳ך
16 words on the leather.
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 Isaiah 30:20
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Adj — AdjHAamsa
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
לַ֫חַץ (lachats) refers to oppression or distress, indicating a sense of pressure or affliction. It is derived from the root word לַחַץ (H3905), which also relates to distress. The entries consistently emphasize its meaning related to suffering or hardship.
לַ֫חַץ n.m. oppression, distress
base
H3906 לַ֫חַץ oppression, distress
3906 lachats lakh'-ats
from 3905; distress:--affliction, oppression.
see HEBREW for 03905
לַ֫חַץ (la.chats) — oppression.
oppression, distress, pressure
N-ms — Noun common · masculine singular absoluteHNcmsa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
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)
Conj | Part — Conjunction · particleHC/Tn
כָּנַף (kanaph) is a verb that means to be cornered or thrust aside, primarily found in the Niphal form. It suggests a sense of being hidden or removed from view. The word appears in Isaiah 30:20, where it conveys this idea of being put into a corner.
כָּנַף vb. denom. only Niph. be cornered, thrust into a corner or aside;—Is 30:20
ref
H3670 כָּנַף vb. denom. only Niph. be cornered, thrust into a corner or aside
3670 kanaph kaw-naf'
a primitive root; properly, to project laterally, i.e.
probably (reflexive) to withdraw:--be removed.
כָּנַף (ka.naph) — to corner.
(Niphal) to be put or thrust in or into a corner, be hidden from view, be cornered, be thrust aside
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
מוֹרֶה (mowreh) primarily means '(early) rain' but can also refer to a 'teacher' or 'teaching.' It is derived from the root meaning 'to shoot' or 'to flow.' The entries indicate its dual usage in contexts related to both weather and education.
מוֹרֶה n.m. (early) rain
base
H4175 מוֹרֶה
4175 mowreh mo-reh'
from 3384; an archer; also teacher or teaching; also the
early rain (see 3138):--(early) rain.
see HEBREW for 03384
see HEBREW for 03138
מוֹרֶה (mo.reh) — rain/teacher.
1) (early) rain
2) (TWOT) teacher
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqq3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
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
מוֹרֶה (mowreh) primarily means '(early) rain' but can also refer to a 'teacher' or 'teaching.' It is derived from the root meaning 'to shoot' or 'to flow.' The entries indicate its dual usage in contexts related to both weather and education.
מוֹרֶה n.m. (early) rain
base
H4175 מוֹרֶה
4175 mowreh mo-reh'
from 3384; an archer; also teacher or teaching; also the
early rain (see 3138):--(early) rain.
see HEBREW for 03384
see HEBREW for 03138
מוֹרֶה (mo.reh) — rain/teacher.
1) (early) rain
2) (TWOT) teacher
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
