Lamentations 5:1 — Word Study
WLCזְכֹ֤ר יְהוָה֙ מֶֽה־ הָ֣יָה לָ֔נוּ הַבִּ֖יטָה וּרְאֵ֥ה אֶת־ חֶרְפָּתֵֽנוּ׃
BSARememberzâkar [to recall, to mark] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] whatmâh [the circumstances, the events] has happenedhâyâh■ [come to be, existed] Looknâbaṭ [to regard carefully, to show favor] and seerâʼâh [to behold, to consider] our disgracecherpâh [reproach, shame, scorn]
| Greek | English | Parsing |
|---|---|---|
| זְכֹ֤ר | remember | Verb, Qal, imperative second person masculine singular |
| יְהוָה֙ | O Yahweh | Noun proper |
| מֶֽה־ | what? | Pronoun |
| הָ֣יָה | has it happened | Verb, Qal, perfect third person masculine singular |
| לָ֔נוּ | to us | Preposition, suffix |
| הַבִּ֖יטָה | look ! | Verb hiphil imperative second person masculine singular, suffix |
| וּרְאֵ֥ה | and see | Conjunction, verb qal imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| חֶרְפָּתֵֽנוּ׃ | reproach our | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remember, O LORD, what has happened to us. Look and see our disgrace! |
| KJV | Remember, O LORD, what is come upon us: consider, and behold our reproach. |
| ASV | Remember, O Jehovah, what is come upon us: Behold, and see our reproach. |
| YLT | Remember, O Jehovah, what hath befallen us, Look attentively, and see our reproach. |
| WEB | Remember, Yahweh, what has come on us. Look, and see our reproach. |
| BBE | Keep in mind, O Lord, what has come to us: take note and see our shame. |
The translations agree in their rendering of the plea to the LORD to remember the people's suffering and to see their disgrace.
The sentence consists of a main imperative clause followed by a subordinate imperative phrase, emphasizing the urgency of the speaker's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbיהוה
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 — Lamentations 5:1
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 Lament of the Peoplegenerated
Lamentations 5:1 expresses a heartfelt cry from the people of Israel, who are in a state of despair and disgrace. They call upon the LORD to remember their suffering and to take notice of their shameful condition. This verse encapsulates the themes of loss and the longing for divine intervention, which are prevalent throughout the book of Lamentations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 1:20 | See, O LORD, how distressed I am! I am churning within; my heart is pounding within me, for I have been most rebellious. Outside, the sword bereaves; inside, there is death. |
| 2 | Lamentations 2:20 | Look, O LORD, and consider: Whom have You ever treated like this? Should women eat their offspring, the infants they have nurtured? Should priests and prophets be killed in the sanctuary of the Lord? |
| 3 | Lamentations 3:19 | Remember my affliction and wandering, the wormwood and the gall. |
| 4 | Nehemiah 1:8 | Remember, I pray, the word that You commanded Your servant Moses when You said, ‘If you are unfaithful, I will scatter you among the nations, |
| 5 | Job 7:7 | Remember that my life is but a breath. My eyes will never again see happiness. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — זְכֹ֤ר, ze.Khorgenerated
The Hebrew word זָכַר (zakar) is a verb in the imperative form, urging the LORD to remember. It is built from a root that implies recognition and encompasses meanings such as recalling thoughts and commemorating events. The parsing indicates a direct command to God, emphasizing the urgency of the plea.
In this context, the speaker implores God to actively remember their circumstances, highlighting the importance of divine memory in relation to human suffering. This call to remembrance is not just a request for acknowledgment, but a plea for action in response to their plight.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in their rendering of the verse, with all versions maintaining the essence of the plea to the LORD to remember the people's suffering and to see their disgrace.
Sentence Structuregenerated
The verse is structured with two main imperatives: זְכֹ֤ר (remember) and הַבִּ֖יטָה (look), which command God to take notice of the people's situation. These imperatives frame the verse, indicating the urgency and desperation of the speaker's request.
The first clause sets the tone with a direct appeal to God, while the second clause elaborates on what the speaker desires God to do — to see their disgrace. This structure emphasizes the relationship between the speaker's suffering and the divine response they seek.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb זְכֹ֤ר is rendered as μνήσθητι (mnēsthiti), which also means 'to remember'. This translation maintains the imperative nature of the request, indicating a direct appeal to God for remembrance.
The choice of μνήσθητι suggests a similar emphasis on the importance of divine memory in the context of human suffering, aligning closely with the themes present in the Hebrew text.
In plain words — the whole versegenerated
Lamentations 5:1 is a plea from the people of Israel asking the LORD to remember their suffering and to see their disgrace. They express their deep distress and seek God's attention to their plight, emphasizing their need for divine intervention.
Frequently Asked Questionsgenerated
In this context, to remember means for God to acknowledge and act upon the suffering of His people.
The speaker desires God to take notice of their disgrace, indicating a hope for divine compassion and intervention.
Disgrace refers to the shame and reproach the people feel due to their circumstances, highlighting their vulnerability.
This verse encapsulates the themes of lament, suffering, and the longing for God's mercy that permeate the book.
Reflection Questionsgenerated
- In what ways do I seek God's attention in my own moments of distress?
- How can I better understand the significance of God's remembrance in my life?
- What does it mean for me to acknowledge my own disgrace before God?
- How can I support others who are experiencing shame or disgrace?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the prophet's appeal for divine mercy in response to the people's suffering.
Here in Chapter 5, the prophet, after many lamentations, addressed himself for a remedy by prayer. So, he first exposes the people's misery, second, he seeks mercy.Early Church Fathers on Lamentations 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember, O Lord, what is come upon us,.... This chapter is called, in some Greek copies, and in the Vulgate Latin, Syriac, and Arabic versions, "the prayer of Jeremiah".
Read John Gill on Lamentations 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember, O LORD, what is come upon us: consider, and behold our reproach.
Read Robert Jamieson on Lamentations 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 5 A humble prayer, presenting to the Lord their great misery, , confessing their sins, , imploring deliverance, . It hath been before observed, that it is very frequent in Scripture to express those acts which are reasonably consequent to the exercise of our exterior or interior senses, by terms which signify the exercise of those senses. That which the prophet here prayeth for is God’ s freeing the Jews from those calamities which oppressed them; this he prayeth for under the notion of God’ s remembering them, and beholding their reproach.
Read Matthew Poole on Lamentations 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:1 Remember, O LORD, what is come upon us: consider, and behold our reproach.Ver. 1. Remember, O Lord, what is come upon us.] This last chapter is a brief recapitulation of what had been said in the four former, that they might be the better remembered and considered by the reader. The ancient Greek and Latin Bibles style it "Jeremiah’ s prayer." Herein the prophet, or rather the Church, layeth open, as a lazar, her sores and sufferings, and beggeth to be remembered and considered of God. Not that either forgetfulness or inobservance can be found in him, for all things, both past and future, are present with him, but these are metaphoric expressions, and he alloweth us to be…
Read John Trapp on Lamentations 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV.(1) Remember, O Lord.—The fact that the number of verses is, as in Lamentations 1, 2, 4, the same as that of the Hebrew alphabet suggests the inference that this chapter also, though not actually alphabetic, was intended to have been so, and that we have the last of the five elegies in a half-finished state. It would seem as if Jeremiah first wrote freely what was in his mind, and then set to work as an artist to bring it under the alphabetic scheme. This chapter, it may be stated, has more the character of a prayer than any other, and the prayer begins with recapitulating the woes of Judah as a ground for the compassion of Jehovah.
Read Charles John Ellicott on Lamentations 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V This chapter is, as it were, an epiphonema, or conclusion to the four preceding, representing the nation as groaning under their calamities, and humbly supplicating the Divine favour, 1-22. NOTES ON CHAP. V Verse 1. Remember, O Lord] In the Vulgate, Syriac, and Arabic, this is headed, "The prayer of Jeremiah." In my old MS. Bible: Here bigynneth the orison of Jeremye the prophete. Though this chapter consists of exactly twenty-two verses, the number of letters in the Hebrew alphabet, yet the acrostic form is no longer observed. Perhaps any thing so technical was not thought proper when in agony and distress (under a sense of God's displeasure on account of sin) they prostrated…
Read AdamClarke on Lamentations 5 →CambridgeThe Cambridge Bible for Schools and Colleges1. This final poem, although its vv. are equal in number with the letters of the Heb. alphabet, yet does not, like its predecessors, adhere to any rule as to the initial letters. “Rhyme takes the place of the alphabetical structure, the poem having not less than 45 words ending in the sound u. Cp. Psalms 124” (Dummelow). Like ch. 4, as against ch. 3, each v. is made up of two, not three, members. Neither is it written in the Ḳ ?inah rhythm. For the question of its date see Intr., p. 326. The poet (Lamentations 5:1) calls upon Jehovah to regard the ignominy which has befallen His people, describes (Lamentations 5:2-4) the misery which exists in the land, and (Lamentations 5:5-6) the…
Read Cambridge on Lamentations 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWhat is come upon us - literally, “what” has happened “to us:” our national disgrace.
Read Albert Barnes on Lamentations 5 →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
Remember, O LORD, what has happened to us. Look and see our disgrace!
Remember, Yahweh, what has come on us. Look, and see our reproach.
Remember, O LORD, what has happened to us. Look and see our disgrace!
O Lord, reflect on what has happened to us; consider and look at our disgrace.
Tyndale line
Remember, O LORD, what is come upon us: consider, and behold our reproach.
Remember, O Jehovah, what is come upon us: Behold, and see our reproach.
Remember, O what is LORD, come upon us: behold, and see our reproach.
Remember, O LORD, what is come upon us: consider, and behold our reproach.
Remember, O Lord, what is come vpon vs: consider, and behold our reproche.
Strictly literal
Remember, O Jehovah, what is come upon us; consider, and see our reproach.
Remember, O Jehovah, what hath befallen us, Look attentively, and see our reproach.
Remember, O YHWH, what has befallen us, || Look attentively, and see our reproach.
Remember, O Lord, what hath occurred to us, look down, and behold our disgrace.
Remember, Yahweh, what has happened to us; look and see our disgrace.
From the Latin
Remember, O Lord, what is come upon us: consider and behold our reproach.
Simplified
Lord, please remember what's happened to us. Look at us and see how we've been humiliated!
Keep in mind, O Lord, what has come to us: take note and see our shame.
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 reads: זְכֹ֤ר יְהוָה֙ מֶֽה־ הָ֣יָה לָ֔נוּ הַבִּ֖יטָה וּרְאֵ֥ה אֶת־ חֶרְפָּתֵֽנוּ׃. The Septuagint matches 7 of the 9 words in this verse, indicating a strong correspondence between the two texts. The Dead Sea Scrolls contain partial restorations but align with the Masoretic Text in essence.
זְכֹ֤ר יְהוָה֙ מֶֽה־ הָ֣יָה לָ֔נוּ הַבִּ֖יטָה וּרְאֵ֥ה אֶת־ חֶרְפָּתֵֽנוּ׃
7 of the 9 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.
זכור [יהוה] מה [היה] ל׳נו הביט׳ה [וראה] את חרפותי׳נו
4 words on the leather — 2 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 5:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
Part — PronounHPi
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
V-Hiphil-Impv-2ms — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
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
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
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;
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bp