Isaiah 58:7 — Word Study
WLCהֲל֨וֹא פָרֹ֤ס לָֽרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת כִּֽי־ תִרְאֶ֤ה עָרֹם֙ וְכִסִּית֔וֹ וּמִבְּשָׂרְךָ֖ לֹ֥א תִתְעַלָּֽם׃
BSAIsn’t [it]lôʼ to sharepâraç your breadlechem [food, sustenance] with the hungryrâʻêb [those in need, afflicted] to bring the poorʻânîy [afflicted, wandering] and homelessmârûwd [without a resting place] intobôwʼ▸ your homebayith [house, dwelling place] to clothekâçâh the nakedʻârôwm [unclothed, without covering] whenkîy you see himrâʼâh▸ and notlôʼ to turn awayʻâlam▸ [hide, conceal] from your own flesh and bloodbâsâr [family, relatives, body]
| Greek | English | Parsing |
|---|---|---|
| הֲל֨וֹא | ¿ not | Particle, particle |
| פָרֹ֤ס | [is it] to break | Verb, Qal, infinitive absolute |
| לָֽרָעֵב֙ | for the hungry [person] | Preposition |
| לַחְמֶ֔ךָ | bread your | Noun common masculine singular construct, suffix |
| וַעֲנִיִּ֥ים | and poor [people] | Conjunction |
| מְרוּדִ֖ים | homeless people | Noun common, masculine plural absolute |
| תָּ֣בִיא | you will bring | Verb, Hiphil, imperfect second person masculine singular |
| בָ֑יִת | a house | Noun common, masculine singular absolute |
| כִּֽי־ | if | Particle |
| תִרְאֶ֤ה | you will see | Verb, Qal, imperfect second person masculine singular |
| עָרֹם֙ | [the] naked | Adj |
| וְכִסִּית֔וֹ | and you will cover him | Verb piel sequential perfect second person masculine singular, suffix |
| וּמִבְּשָׂרְךָ֖ | and from own flesh your | Conjunction, preposition, noun common masculine singular construct |
| לֹ֥א | not | Particle |
| תִתְעַלָּֽם׃ | you will hide yourself | Verb, Hithpael, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? |
| KJV | Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? |
| ASV | Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? |
| YLT | Is it not to deal to the hungry thy bread, And the mourning poor bring home, That thou seest the naked and cover him, And from thine own flesh hide not thyself? |
| WEB | Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh? |
| BBE | Is it not to give your bread to those in need, and to let the poor who have no resting-place come into your house? to put a robe on the unclothed one when you see him, and not to keep your eyes shut for fear of seeing his flesh? |
The translations agree on the essence of the actions described in this verse.
The sentence structure emphasizes a series of compassionate actions linked by conjunctions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַס
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 58:7
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 Fastgenerated
Isaiah 58:7 presents a divine challenge to the people of Israel regarding their understanding of fasting. The Lord calls them to recognize that true fasting is not just about abstaining from food but involves active compassion towards the needy. This verse is part of a larger discourse where God critiques empty rituals and emphasizes the importance of social justice, as seen in the preceding verses that discuss breaking chains of wickedness and setting the oppressed free.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 58:10 | and if you give yourself to the hungry and satisfy the afflicted soul, then your light will go forth in the darkness, and your night will be like noonday. |
| 2 | Job 22:7 | You gave no water to the weary and withheld food from the famished, |
| 3 | Job 31:18–21 | though from my youth I reared him as would a father, and from my mother’s womb I guided the widow— |
| 4 | Psalm 112:9 | He has scattered abroad his gifts to the poor; his righteousness endures forever; his horn will be lifted high in honor. |
| 5 | Proverbs 22:9 | A generous man will be blessed, for he shares his bread with the poor. |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — פָרֹ֤ס, fa.Rosgenerated
The verb פָּרַס (fa.Ros) means 'to break' or 'to divide.' It is used in contexts of sharing, such as distributing food. The infinitive absolute form here highlights the action of breaking bread, which signifies generosity and communal support.
In this verse, פָרֹ֤ס underscores the act of sharing one's resources, particularly food, with those in need. It conveys a sense of breaking down barriers and fostering community through acts of kindness.
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.
Sentence Structuregenerated
The verse contains several clauses, with the main action centered around the verb תָּ֣בִיא (Ta.vi'), meaning 'you will bring.' The structure emphasizes a series of actions that define true fasting, linking them together with conjunctions.
The flow of the sentence highlights the imperative nature of the actions: sharing bread, bringing the poor into one's home, and clothing the naked. This structure builds a compelling case for active compassion as the essence of fasting.
Septuagint Backgroundgenerated
The Septuagint translates פָרֹ֤ס as διάθρυπτε, which suggests a focus on breaking or dividing. This choice reflects a broader interpretation of the Hebrew concept, emphasizing the act of sharing rather than merely dividing resources.
This translation aligns with the LXX's tendency to interpret Hebrew terms in a way that resonates with Greek-speaking audiences, often highlighting communal sharing over individualistic actions.
In plain words — the whole versegenerated
Isaiah 58:7 challenges the people to understand that true fasting is about helping others. It emphasizes sharing food with the hungry, inviting the poor into homes, and providing clothing for those in need. The verse calls for compassion toward family and others, urging not to ignore their needs.
Frequently Asked Questionsgenerated
It means to provide food and sustenance to those who are in need, demonstrating kindness and generosity.
True fasting is defined by acts of compassion and care for others, rather than mere ritual abstinence from food.
Bringing the poor and homeless into your home signifies acceptance, support, and a commitment to helping those in vulnerable situations.
It means to care for your family and relatives, ensuring that their needs are met and not ignoring their struggles.
Reflection Questionsgenerated
- In what ways can I actively share my resources with those in need?
- How can I practice compassion in my daily life, especially towards those who are marginalized?
- What are some specific actions I can take to support my family and community?
- How does my understanding of fasting align with the teachings in this verse?
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 compassion, arguing for a focus on good works and care for others.
And we shall find many examples also in other places,-as, for instance, respecting prayer: "Good works are an acceptable prayer to the Lord," says the Scripture. And the manner of prayer is described.Early Church Fathers on Isaiah 58 →
But the affliction of the body entreats for the indulgence of sinners. Divine Scripture teaches us to forgive our debtors so that the heavenly Father would also forgive our debts.Early Church Fathers on Isaiah 58 →
He is finding fault, you see, with the fasts of the quarrelsome; he is looking for the fasts of the kindhearted. He is finding fault with those who oppress others; he is looking for those who give relief.Early Church Fathers on Isaiah 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 58:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs it not to deal thy bread to the hungry?.... Or "to break" (f) it, divide it, and communicate it to them; that which is "bread", food fit to eat, wholesome and nourishing; which is thine, and not
Read John Gill on Isaiah 58 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Read Robert Jamieson on Isaiah 58 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs it, viz. the fast that pleaseth me, supplied from the former verse. Having showed the evil they are to abstain from in order to an acceptable fast, viz. cruelty, he here speaks of the duty that is required, viz. mercy, as a manifestation of repentance, . For there are two parts of justice, one to do no man wrong, the other to do good to all; which two ought always to accompany each other, and cannot be parted, especially in acts of humiliation: and as by those evils mentioned he understands all other evil whatsoever, that they are to be abstained from as the consequence of a day of humiliation, so under these duties mentioned are comprised all the duties that we are to set upon as the…
Read Matthew Poole on Isaiah 58 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 58:7 [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?Ver. 7. Is it not to deal thy bread to the hungry?] Thine "own bread" it must be, and that especially whereof thou hast on the fast day abridged thyself; for what the rich spare on such a day the poor should spend. Hereby (1.) Men’ s prayers shall speed the better; (2.) They shall make God their debtor; (3.) That is best and most pleasing alms to God that is given in Church assemblies; for (1.) It is an ordinance of God, and a Sabbath duty; (2.) Christ there sitteth, and seeth…
Read John Trapp on Isaiah 58 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) To deal thy bread.—Literally, to break bread, as in the familiar phrase of the New Testament (Matthew 26:26; Acts 20:11; Acts 27:34). The bread of the Jews seems to have been made always in the thin oval cakes, which were naturally broken rather than cut. The poor that are cast out.—The words include all forms of homelessness—tenants evicted by their landlords, debtors by their creditors, slaves fleeing from their masters’ cruelty, the persecuted for righteousness’ sake, perhaps even political refugees. Note the parallelism with Matthew 25:35-36. From thine own flesh.—Usage, as in Genesis 29:14; Nehemiah 5:5, leads us to refer the words primarily to suffering Israelites, but those who…
Read Charles John Ellicott on Isaiah 58 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Deal thy bread to the hungry] But this thou canst not do, if thou eat it thyself. When a man fasts, suppose he do it through a religious motive, he should give the food of that day, from which he abstains, to the poor and hungry, who, in the course of providence, are called to sustain many involuntary fasts, besides suffering general privations. Wo to him who saves a day's victuals by his religious fast! He should either give them or their value in money to the poor. See Isaiah 58:6. That thou bring the poor that are cast out to thy house - "To bring the wandering poor into thy house"] πτωχουςαστεγους, Septuagint; egenos vagosque, Vulgate; and מטלטלין metaltelin, Chaldee. They…
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CambridgeThe Cambridge Bible for Schools and Colleges6, 7. Description of the true fast in which Jehovah delights. The duties enjoined fall under two heads: (1) abstinence from every form of oppression (Isaiah 58:6), and (2) the exercise of positive beneficence towards the destitute (Isaiah 58:7). In naming these things as the moral essence of fasting, the prophet may be guided by the principle so often inculcated by our Lord, that he who would obtain mercy from God must shew a merciful disposition towards his fellow-men (Matthew 5:7; Matthew 6:12; Matthew 18:35 &c.). Or the idea may be that the spirit of self-denial possesses no value before God unless it be carried into the sphere of social duty. the bands (R.V. bonds) of wickedness] i.e.…
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Albert Barnes1798–1870Barnes' Notes on the BibleIs it not to deal thy bread to the hungry? - The word renderd ‘deal’ (פרס pâras), means to divide, to distribute.
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
Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood?
Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh?
Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood?
I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don’t turn your back on your own flesh and blood!
Tyndale line
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Is it not to deal thy bread to the hungry, and that thou shouldst bring the poor that are cast out to thy house? when thou seest the naked, that thou shouldst cover him; and that thou shouldst not hide thyself from thy own flesh?
Is it not to deale thy bread to the hungry, and that thou bring the poore that wander, vnto thine house? when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh?
Strictly literal
Is it not to deal thy bread to the hungry, and that thou bring to thy house the needy wanderers; when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Is it not to deal to the hungry thy bread, And the mourning poor bring home, That thou seest the naked and cover him, And from thine own flesh hide not thyself?
Is it not to deal your bread to the hungry, || And bring home the wandering poor, || That you see the naked and cover him, || And do not hide yourself from your own flesh?
Is it not to distribute thy bread to the hungry, and that thou bring the afflicted poor into thy house! when thou seest the naked, that thou clothe him; and that thou hide not thyself from thy own flesh?
Is it not to break your bread with the hungry and to bring the poor and homeless into your house?” When you see someone naked, you should clothe him; and you should not hide yourself from your own relatives.
From the Latin
Deal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh.
Simplified
Share your food with the hungry, take the poor and homeless into your house. When you see people naked, give them clothes, and don't reject your own relatives.
Is it not to give your bread to those in need, and to let the poor who have no resting-place come into your house? to put a robe on the unclothed one when you see him, and not to keep your eyes shut for fear of seeing his flesh?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree in wording and meaning, with minor variations in spelling and form. The Septuagint, while maintaining much of the same content, presents a different word order and some variations in terminology.
הֲל֨וֹא פָרֹ֤ס לָֽרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת כִּֽי־ תִרְאֶ֤ה עָרֹם֙ וְכִסִּית֔וֹ וּמִבְּשָׂרְךָ֖ לֹ֥א תִתְעַלָּֽם׃
13 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הלוא פרוס לרעב לחמ׳כה וענויים מרודים תביא בית כיא תראה ערום וכסית׳ו בגד ומבשר׳כה לוא תתעל
16 words on the leather.
[הלוא] פרס [לרעב] [לחמ׳ך] [ועניים] [מרודים] [תביא] [בית] כי תראה [ערם] [וכסית׳ו] [ומבשר׳ך] [לא] [תתעלם]
2 words on the leather — 1 partly restored, 12 supplied entire by an editor.
הלוא פרוס לרעב לחמ׳ך עניים מרדים תביא בית כי תראה ערום וכסית׳ו ומבשר׳ך לא תתעלם
15 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 58:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
פָּרַס (parac) is a Hebrew verb meaning to break in two or divide. It can refer to breaking up or dividing something, often without violence, and is associated with the division of hoofs in its Hiphil form. The word has an Aramaic equivalent, פְּרַס (pe.ras), which also means 'to divide.'
[פָּרַס, erron. פָּרַשׂ] vb. break in two, divide
Qal they have broken up bones, as in kettle
Hiph.
divide hoof, i.e. have divided hoof
having hoofs
base
H6536 [פָּרַס, erron. פָּרַשׂ] break in two, divide
6536 parac paw-ras'
a primitive root; to break in pieces, i.e. (usually without
violence) to split, distribute:--deal, divide, have hoofs,
part, tear.
פָּרַס (pa.ras) — to divide.
1) to divide, break in two
1a) (Qal) to break, break up
1b) (Hiphil) to be divided (of hoofs)
Aramaic equivalent: pe.ras (פְּרַס "to divide" H6537A)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
רָעֵב (ra'ev) means 'hungry' and can describe varying intensities of hunger. It can also refer to a 'hungry man' as a noun or imply failing strength in a figurative sense. The word is derived from רָעַב (ra'ab), which is linked to the concept of hunger.
רָעֵב adj. hungry
base
H7457 רָעֵב hungry
7457 ra`eb raw-abe'
from 7456; hungry (more or less intensely):--hunger bitten,
hungry.
see HEBREW for 07456
רָעֵב (ra.ev) — hungry.
1) hungry
1a) hungry
1b) hungry man (subst)
1c) of failing strength (fig)
Prep | Adj — PrepositionHRd/Aamsa
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מָרוֹד (maruwd) refers to concepts of restlessness and straying, with a focus on wandering or being an outcast. The word is linked to maltreatment and destitution, suggesting a state of misery or being cast out. The entries do not provide a specific verse reference.
[מָרוֹד] n.[m.] restlessness, straying (?)
base
H4788 מָרוֹד restlessness, straying (?)
4788 maruwd maw-rood'
from 7300 in the sense of maltreatment; an outcast;
(abstractly) destitution:--cast out, misery.
see HEBREW for 07300
מָרוֹד (ma.rud) — wandering.
restlessness, straying, wanderer, refugee
N-mp — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular absoluteHNcmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
עָרוֹם (arowm) means 'naked' or 'bare,' indicating a state of being without clothing, whether partially or completely. It is derived from a root meaning related to nudity. The term appears in various contexts in the Old Testament, but no specific verses are cited in the entries.
עָרוֹם, עָרֹם adj. naked
base
H6174 עָרוֹם, עָרֹם naked
6174 `arowm aw-rome'
or marom {aw-rome'}; from 6191 (in its original sense); nude,
either partially or totally:--naked.
see HEBREW for 06191
עָרוֹם (a.rom) — naked.
naked, bare
Adj — AdjHAamsa
Naked
This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…
In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-2ms | Suff — Verb piel sequential perfect second person masculine singular · suffixHc/Vpq2ms/Sp3ms
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
V-Hithpael-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
