Isaiah 58:3 — Word Study
WLCלָ֤מָּה צַּ֙מְנוּ֙ וְלֹ֣א רָאִ֔יתָ עִנִּ֥ינוּ נַפְשֵׁ֖נוּ וְלֹ֣א תֵדָ֑ע הֵ֣ן בְּי֤וֹם צֹֽמְכֶם֙ תִּמְצְאוּ־ חֵ֔פֶץ וְכָל־ עַצְּבֵיכֶ֖ם תִּנְגֹּֽשׂוּ׃
BSAWhymâh have we fastedtsûwm■ [abstained from food, humbled ourselves] and You have notlôʼ seenrâʼâh■ [noticed, regarded] [Why] have we humbledʻânâh■ [afflicted, denied] ourselvesnephesh and You have notlôʼ noticedyâdaʻ▸ [taken knowledge, acknowledged] Beholdhên [look, see] on the dayyôwm [period, time] of your fasttsôwm [abstinence, self-denial] you domâtsâʼ▸ as you pleasechêphets [find your own pleasure, desire] and you oppressnâgas▸ [exact, harass] allkôl your workersʻâtsêb△ [laborers, those in your service]
| Greek | English | Parsing |
|---|---|---|
| לָ֤מָּה | why? | Preposition, pronoun |
| צַּ֙מְנוּ֙ | have we fasted | Verb, Qal, perfect first person common plural |
| וְלֹ֣א | and not | Conjunction, particle |
| רָאִ֔יתָ | you have seen | Verb, Qal, perfect second person masculine singular |
| עִנִּ֥ינוּ | have we humbled? | Verb, Piel, perfect first person common plural |
| נַפְשֵׁ֖נוּ | self our | Noun common feminine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| תֵדָ֑ע | you know | Verb, Qal, imperfect second person masculine singular |
| הֵ֣ן | there! | Particle |
| בְּי֤וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| צֹֽמְכֶם֙ | fasting your | Noun common masculine singular construct, suffix |
| תִּמְצְאוּ־ | you find | Verb, Qal, imperfect second person masculine plural |
| חֵ֔פֶץ | pleasure | Noun common, masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| עַצְּבֵיכֶ֖ם | laborers your | Noun common masculine plural construct, suffix |
| תִּנְגֹּֽשׂוּ׃ | you drive hard | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Why have we fasted, and You have not seen? Why have we humbled ourselves, and You have not noticed?” “Behold, on the day of your fast, you do as you please, and you oppress all your workers. |
| KJV | ¶ Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. |
| ASV | Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find your own pleasure, and exact all your labors. |
| YLT | 'Why have we fasted, and Thou hast not seen? We have afflicted our soul, and Thou knowest not.' Lo, in the day of your fast ye find pleasure, And all your labours ye exact. |
| WEB | ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers. |
| BBE | They say, Why have we kept ourselves from food, and you do not see it? why have we kept ourselves from pleasure, and you take no note of it? If, in the days when you keep from food, you take the chance to do your business, and get in your debts; |
The translations agree on the meaning of צַּ֙מְנוּ֙ — see How Translations Differ.
The sentence has two main questions followed by a description of actions that reveal the people's hypocrisy.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצוּם
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 58:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The True Nature of Fastinggenerated
Isaiah 58:3 reveals the people's complaint that their fasting is not acknowledged by God. They feel their acts of humility are overlooked, yet God points out their hypocrisy, as they continue to oppress their workers and pursue their own desires. This passage challenges the understanding of what it means to truly fast and seek God’s favor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:4 | and God met with him. “I have set up seven altars,” Balaam said, “and on each altar I have offered a bull and a ram.” |
| 2 | Micah 3:9–11 | Now hear this, O leaders of the house of Jacob and rulers of the house of Israel, who despise justice and pervert all that is right, |
| 3 | Zechariah 7:5–7 | “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for these seventy years, was it really for Me that you fasted? |
| 4 | Malachi 3:14 | You have said, ‘It is futile to serve God. What have we gained by keeping His requirements and walking mournfully before the LORD of Hosts? |
| 5 | Matthew 20:11–12 | On receiving their pay, they began to grumble against the landowner. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — צַּ֙מְנוּ֙, tzam.nugenerated
The verb צוּם (tzum) means to fast or abstain from food, indicating a spiritual discipline intended to draw closer to God. The form here, tzam.nu, is the perfect tense, first person plural, suggesting that the people collectively claim to have engaged in fasting.
This word emphasizes the act of fasting as a communal expression of devotion, yet the context reveals that their actions do not align with the humility and righteousness that true fasting demands.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb is rendered as have we fasted, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main question posed in the first two clauses: לָ֤מָּה צַּ֙מְנוּ֙ (Why have we fasted), followed by a series of statements that reveal the people's actions during their fast.
The structure highlights the contrast between their claims of humility and the reality of their behavior, emphasizing the disconnect between ritual and true devotion.
Septuagint Backgroundgenerated
The Septuagint translates צַּ֙מְנוּ֙ as ἐνηστεύσαμεν, which means 'we have fasted.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on the act of fasting.
The Greek translation does not expand on the implications of fasting but retains the original meaning, emphasizing the act itself rather than the intended spiritual outcome.
In plain words — the whole versegenerated
Isaiah 58:3 shows the Israelites asking God why their fasting has not been acknowledged. They claim to humble themselves but continue to act unjustly towards their workers. This passage teaches that true fasting requires more than just abstaining from food; it calls for genuine humility and justice.
Frequently Asked Questionsgenerated
Fasting is presented as an act of humility before God, but this verse indicates that true fasting must be accompanied by justice and compassion towards others.
They feel their spiritual efforts are ignored by God because their actions do not align with the humility and righteousness that true fasting demands.
God points out that their fasting is hypocritical because they continue to oppress their workers and pursue their own desires, indicating that their actions contradict their claims of humility.
This phrase highlights the injustice present in their lives, showing that their religious practices are undermined by their unethical treatment of others.
Reflection Questionsgenerated
- In what ways might I be practicing rituals without true humility or justice?
- How can I ensure that my spiritual practices reflect genuine devotion to God?
- What does it mean to me to fast, and how can I align my actions with the intent of that fast?
- How can I address injustices in my life or community while seeking a closer relationship with God?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of true fasting and the importance of aligning actions with spiritual practices.
The Word blamed the children of Israel on account of such a fast as this, exhorting them by Isaiah the prophet and saying, “This is not the fast or the day that I have chosen,Early Church Fathers on Isaiah 58 →
“Fasting like yours this day will not make your voice heard on high. Is such the fast that I choose a day for a person to humble himself?” Do not fast as if with the aim to fulfill your evil intentions,Early Church Fathers on Isaiah 58 →
The unjust accuse the Lord of not respecting good works, and then they offer to God only hunger pangs of the stomach but not the work of virtue.Early Church Fathers on Isaiah 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 58:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore have we fasted, say they, and thou seest not?.... Our fasting; takest no notice of it; expresses no approbation of it, and pleasure in it: this is put for all religious services, being what
Read John Gill on Isaiah 58 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
Read Robert Jamieson on Isaiah 58 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore have we fasted, say they, and thou seest not? They complain of hard usage from God, that although they prayed, and fasted, and kept the rest of God’ s ordinances, all which are synecdochically comprehended under the title of fasting, all their labour was lost, and God neither regarded nor delivered them. Afflicted our soul; defrauded and pinched our appetites with fasting, of which this phrase is used, 23:27,29. In the day of your fast; in those solemn days of fasting which I have appointed; or, in those times when I have called you by the course of my providence, and counsels of my prophets, unto fasting, and weeping, and mourning, &c., . Ye find pleasure; either, 1. You indulge…
Read Matthew Poole on Isaiah 58 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 58:3 Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.Ver. 3. Wherefore have we fasted, say they, and thou seest not?] Here they begin to bluster, and their hypocrisy to blister out at their lips. God, they held, was not a little beholden to them, and now also in arrears with them. For as that heathen emperor said once of his gods, Non sic deos coluimus, ut iste nos vinceret, We have not served our gods, that they should serve us no better than to allow our enemies to get the better of us; so were these proud pretenders ready to…
Read John Trapp on Isaiah 58 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Wherefore have we fasted . . .—The words remind us of those of a much later prophet (Malachi 3:14), but the complaints of the unconscious hypocrites who are amazed that their service is not accepted as sincere are in every age the same. Only one fast, that of the Day of Atonement, was prescribed by the Law. In practice, however, they were often held in times of calamity (comp. Isaiah 32:12; Joe 1:13; 2 Chronicles 20:3),and we may legitimately think of them as having been more or less frequent under Hezekiah (Isaiah 37:1-2). Now, as though that had been a meritorious work, the people ask what good had come of it? After the exile fasts were instituted, commemorative of the siege of…
Read Charles John Ellicott on Isaiah 58 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Have we adopted our soul - "Have we afflicted our souls"] Twenty-seven MSS. (six ancient) of Dr. Kennicott's, thirty-six of De Rossi's, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu, our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine. In the day of your fast ye find pleasure] Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast. And exact all your labours.] Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their…
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CambridgeThe Cambridge Bible for Schools and Colleges3. The first half of the verse expresses the people’s sense of disappointment at the failure of their efforts to win the favour of Jehovah; the second half begins the prophet’s exposure of their hypocrisy. There is an incipient Pharisaism in their evident expectation that by external works of righteousness they would hasten the coming of the Messianic salvation. The prophet also maintains that salvation is conditioned by righteousness on the part of the people; but he insists that the righteousness which secures the fulfilment of the promises is ethical righteousness, not the mechanical observance of ceremonial forms. have we afflicted our soul] see below on Isaiah 58:5. you find pleasure]…
Read Cambridge on Isaiah 58 →
Albert Barnes1798–1870Barnes' Notes on the BibleWherefore have we fasted - They had fasted much, evidently with the expectation of delivering themselves from impending calamities, and securing the divine favor.
Read Albert Barnes on Isaiah 58 →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
“Why have we fasted, and You have not seen? Why have we humbled ourselves, and You have not noticed?” “Behold, on the day of your fast, you do as you please, and you oppress all your workers.
‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers.
“Why have we fasted, and You have not seen? Why have we humbled ourselves, and You have not noticed?” “Behold, on the day of your fast, you do as you please, and you oppress all your workers.
They lament, ‘Why don’t you notice when we fast? Why don’t you pay attention when we humble ourselves?’ Look, at the same time you fast, you satisfy your selfish desires, you oppress your workers.
Tyndale line
¶ Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find your own pleasure, and exact all your labors.
Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find your own pleasure, and exact all your labours.
Why have we fasted, say they , and thou seest not? why have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labors.
Wherefore haue we fasted, and thou seest it not? we haue punished our selues, and thou regardest it not. Beholde, in the day of your fast you will seeke your will, and require all your dettes.
Strictly literal
— Wherefore have we fasted, and thou seest not; have afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find what pleaseth [you], and exact all your labours.
'Why have we fasted, and Thou hast not seen? We have afflicted our soul, and Thou knowest not.' Lo, in the day of your fast ye find pleasure, And all your labours ye exact.
Why have we fasted, and You have not seen? We have afflicted our soul, and You do not know. Behold, you find pleasure in the day of your fast, || And exact all your laborers.
“Wherefore have we fasted, and thou seest it not? have we afflicted our soul, and thou regardest it not?” Behold, on the day of your fasting ye follow your business, and all your acquired gains do ye exact.
'Why have we fasted,' they say, 'but you do not see it? Why have we humbled ourselves, but you do not notice?' Look, on the day of your fast you find your own pleasure and oppress all your laborers.
From the Latin
Why have we fasted, and thou hast not regarded: have we humbled our souls, and thou hast not taken notice? Behold in the day of your fast your own will is found, and you exact of all your debtors.
Simplified
“Didn't you see that we fasted?” they ask. “Didn't you notice how we denied ourselves?” That's because whenever you fast you still do whatever you want, and you treat your workers badly.
They say, Why have we kept ourselves from food, and you do not see it? why have we kept ourselves from pleasure, and you take no note of it? If, in the days when you keep from food, you take the chance to do your business, and get in your debts;
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 is supported by the Septuagint and the Dead Sea Scrolls, with 15 of the 16 words matching in the Septuagint. The scrolls show consistency in the wording, with some minor restorations noted.
לָ֤מָּה צַּ֙מְנוּ֙ וְלֹ֣א רָאִ֔יתָ עִנִּ֥ינוּ נַפְשֵׁ֖נוּ וְלֹ֣א תֵדָ֑ע הֵ֣ן בְּי֤וֹם צֹֽמְכֶם֙ תִּמְצְאוּ־ חֵ֔פֶץ וְכָל־ עַצְּבֵיכֶ֖ם תִּנְגֹּֽשׂוּ׃
15 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.
למה צמנו ולוא ראיתה ענינו נפשותי׳נו ולוא תדע הן ביום צומ׳כמה תמצאו חפץ וכול עצבי׳כמ תנגשו
16 words on the leather.
[למה] [צמנו] [ולא] [ראית] ענינו [נפש׳נו] [ולא] [תדע] [הן] [ביום] [צמ׳כם] תמצאו [חפץ] [וכל] [עצבי׳כם] [תנגשו]
nothing on the leather here — 2 partly restored, 14 supplied entire by an editor.
למה צמנו ולא ראיתה ענינו נפשתי׳נו לא תדע הן ביום צמ׳כם תמצאו חפץ וכל עצב׳כם תנגשו
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 58:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
צוּם (tsuwm) is a Hebrew verb meaning to abstain from food or to fast. It is a primitive root that conveys the idea of covering over the mouth, indicating the act of fasting. The entries consistently define this word in the context of abstaining from food.
[צוּם] vb. abstain from food, fast
base
H6684 צוּם abstain from food, fast
6684 tsuwm tsoom
a primitive root; to cover over (the mouth), i.e. to
fast:--X at all, fast.
צוּם (tsum) — to fast.
(Qal) to abstain from food, fast
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
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
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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Piel-Perf-1cp — Verb · Piel · perfect first person common pluralHVpp1cp
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bp
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
The Hebrew word חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-ms — Noun common · masculine singular absoluteHNcmsa
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָצֵב (atseb) refers to a worker or laborer, emphasizing the aspect of toil or suffering associated with labor. It is derived from a root that conveys the idea of work or effort. The entries consistently describe this word as relating to a hired worker or someone engaged in labor.
[עָצֵב, > עַצָּב] n.[m.] toiler (prop. sufferer)
base
H6092 [עָצֵב, > עַצָּב] toiler (prop. sufferer)
6092 `atseb aw-tsabe'
from 6087; a (hired) workman:--labour.
see HEBREW for 06087
עָצֵב (a.tsev) — worker.
labourer, toiler, labour
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
