Leviticus 19:13 — Word Study
WLCלֹֽא־ תַעֲשֹׁ֥ק אֶת־ רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־ תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־ בֹּֽקֶר׃
BSAYou must notlôʼ [oppress] defraudʻâshaq▸ your neighborrêaʻ [a close companion, friend] orlôʼ rob himgâzal▸ [plunder, take by force] Youʼêth must notlôʼ withholdlûwn▸ [keep back, refuse to pay] untilʻad morningbôqer [the break of day, a new beginning] the wagespᵉʻullâh [payment, reward] due a hired handsâkîyr [paid laborer, servant]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תַעֲשֹׁ֥ק | you will oppress | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| רֵֽעֲךָ֖ | neighbor your | Noun common masculine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| תִגְזֹ֑ל | you will rob [him] | Verb, Qal, imperfect second person masculine singular |
| לֹֽא־ | not | Particle |
| תָלִ֞ין | it will remain overnight | Verb, Qal, imperfect third person feminine singular |
| פְּעֻלַּ֥ת | [the] wage[s] of | Noun common, feminine singular construct |
| שָׂכִ֛יר | a hired laborer | Adj |
| אִתְּךָ֖ | with you | Preposition, suffix |
| עַד־ | until | Preposition |
| בֹּֽקֶר׃ | morning | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not defraud your neighbor or rob him. You must not withhold until morning the wages due a hired hand. |
| KJV | ¶ Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. |
| ASV | Thou shalt not oppress thy neighbor, nor rob him: the wages of a hired servant shall not abide with thee all night until the morning. |
| YLT | 'Thou dost not oppress thy neighbour, nor take plunder; the wages of the hireling doth not remain with thee till morning. |
| WEB | “‘You shall not oppress your neighbor, nor rob him. “‘The wages of a hired servant shall not remain with you all night until the morning. |
| BBE | Do not be cruel to your neighbour or take what is his; do not keep back a servant's payment from him all night till the morning. |
The translations agree on the core prohibitions against defrauding and robbing a neighbor.
The structure consists of two main prohibitions followed by a phrase detailing the consequences of not adhering to these commands.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשַׁק
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 — Leviticus 19:13
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 — Ethical Laws in Leviticusgenerated
Leviticus 19:13 is part of a larger section where God commands the Israelites to live justly and righteously. This verse specifically addresses the treatment of neighbors, highlighting the importance of honesty and fairness in financial dealings. It follows other commandments that emphasize respect for God and others, as seen in Leviticus 19:12 and Leviticus 19:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 20:10 | Differing weights and unequal measures — both are detestable to the LORD. |
| 2 | Proverbs 22:22 | Do not rob a poor man because he is poor, and do not crush the afflicted at the gate, |
| 3 | Jeremiah 22:3 | This is what the LORD says: Administer justice and righteousness. Rescue the victim of robbery from the hand of his oppressor. Do no wrong or violence to the foreigner, the fatherless, or the widow. Do not shed innocent blood in this place. |
| 4 | Ezekiel 22:29 | The people of the land have practiced extortion and committed robbery. They have oppressed the poor and needy and have exploited the foreign resident without justice. |
| 5 | Mark 10:19 | You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not bear false witness, do not cheat others, honor your father and mother.’ ” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָשַׁק, ashaqgenerated
The verb עָשַׁק (ashaq) means to oppress or defraud, and it is used in contexts where one person wrongs another, often through exploitation. The Qal imperfect form indicates an ongoing or habitual action, emphasizing the seriousness of the command against such behavior.
This word conveys a strong moral imperative, as it is not merely a suggestion but a command from God. The context of community relations makes it clear that oppressing a neighbor is a violation of the ethical standards expected of the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses defraud and rob, which aligns closely with the original Hebrew meanings.
Sentence Structuregenerated
The verse contains two main clauses, both beginning with a prohibition: לֹא־ תַעֲשֹׁ֥ק and וְלֹ֣א תִגְזֹ֑ל, which translate to you must not oppress and you must not rob. These clauses are linked by the conjunction וְ (and), indicating that both actions are equally forbidden.
The structure emphasizes the importance of both commands, with the final clause לֹֽא־ תָלִ֞ין adding a further prohibition regarding the timely payment of wages, thus reinforcing the theme of justice and fairness in labor relations.
Septuagint Backgroundgenerated
In the Septuagint, עָשַׁק is rendered as ἀδικήσεις (adikēsis), which means to act unjustly. This choice broadens the concept of oppression to include any form of injustice, not just financial exploitation.
The translation of תִגְזֹ֑ל as ἁρπάσεις (harpaseis) also implies a forceful taking, aligning with the original meaning but emphasizing the violent aspect of robbery.
In plain words — the whole versegenerated
Leviticus 19:13 instructs the Israelites not to defraud or rob their neighbors and emphasizes the need to pay workers on time. This verse highlights the importance of fair treatment in community relationships.
Frequently Asked Questionsgenerated
To defraud a neighbor means to wrong them financially, often by withholding what is rightfully theirs or taking advantage of them.
Timely payment is important as it reflects fairness and respect for the labor of others, ensuring that workers are compensated for their efforts without unnecessary delay.
This verse emphasizes ethical behavior in financial dealings, which is a key aspect of social justice, ensuring that all individuals are treated fairly and with dignity.
Examples of oppression today can include unfair labor practices, exploitation of workers, and any form of injustice that takes advantage of vulnerable individuals.
Reflection Questionsgenerated
- In what ways can I ensure that I treat my neighbors fairly in my financial dealings?
- How can I apply the principle of timely payment in my own life?
- What are some injustices I see around me that I can help address?
- How can I promote fairness and justice in my community?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss ethical labor practices and the treatment of workers, emphasizing fairness and justice.
Let no one deny the hireling the wage he is owed, since we too are hirelings of our God, and from him we look forward to the reward of our labor.Early Church Fathers on Leviticus 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt not defraud thy neighbour, neither rob [him],.... Not defraud him secretly, nor rob him openly and by force, as Aben Ezra; not defraud him in buying and selling, in retaining wages due to
Read John Gill on Leviticus 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not steal, neither deal falsely, neither lie one to another. Ye shall not steal ... neither lie one to another , [ 'iysh (H376) ba`ªmiytow (H5997)] - a man by his neighbour.
Read Robert Jamieson on Leviticus 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wages, Heb. the work, put for the wages, as . Shall not abide with thee all night, because his urgent necessities require it for present subsistence.
Read Matthew Poole on Leviticus 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:13 Thou shalt not defraud thy neighbour, neither rob [him]: the wages of him that is hired shall not abide with thee all night until the morning.Ver. 13. The wages of him that is hired.] This is a crying sin, condemned by the very light of nature. Plato would have him double paid that is not paid in due time. De Legibus, lib. x.
Read John Trapp on Leviticus 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Thou shalt not defraud.—Here oppression by fraud and oppression by violence are forbidden. It is probably in allusion to this passage that John the Baptist warned the soldiers who came to him: “And he said to them, Do violence to no man, neither accuse any falsely; and be content with your wages” (Luke 3:14). The wages of him that is hired.—From the declaration in the next clause, which forbids the retention of the wages over night, it is evident that the day labourer is here spoken of. As he is dependent upon his wages for the support of himself and his family, the Law protects him by enjoining that the earnings of the hireling should be promptly paid. This benign care for the…
Read Charles John Ellicott on Leviticus 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The wages - shall not abide with thee all night] For this plain reason, it is the support of the man's life and family, and they need to expend it as fast as it is earned.
Read AdamClarke on Leviticus 19 →
CambridgeThe Cambridge Bible for Schools and Colleges13, 14. Cp. Deuteronomy 24:14-15; Malachi 3:5; James 5:4. Precepts expressed in 2nd pers. sing. against unjust dealing, and taking advantage of a neighbour’s infirmities. Though the deaf cannot hear, the curse must not be uttered, and the helpless condition of the blind calls for protection and the removal of stumblingblocks (cp. Deuteronomy 27:18). Cp. Job’s description of his conduct, ‘I was eyes to the blind’ (Job 29:15).
Read Cambridge on Leviticus 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Not defraud thy neighbour — This prohibition of fraud is not practically neutralized, as some assent, by the spoiling of the Egyptians by borrowing their jewels, since the borrowing was simply asking for a parting gift.
Read Daniel Denison Whedon on Leviticus 19 →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
You must not defraud your neighbor or rob him. You must not withhold until morning the wages due a hired hand.
“‘You shall not oppress your neighbor, nor rob him. “‘The wages of a hired servant shall not remain with you all night until the morning.
You must not defraud your neighbor or rob him. You must not withhold until morning the wages due a hired hand.
You must not oppress your neighbor or commit robbery against him. You must not withhold the wages of the hired laborer overnight until morning.
Tyndale line
¶ Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
Thou shalt not oppress thy neighbor, nor rob him: the wages of a hired servant shall not abide with thee all night until the morning.
Thou shalt not oppress thy neighbour, nor rob him: the wages of a hired servant shall not abide with thee all night until the morning.
Thou shalt not defraud thy neighbor, neither rob him : the wages of him that is hired shall not abide with thee all night until the morning.
Thou shalt not do thy neighbour wrong, neither rob him. The workemans hire shall not abide with thee vntil the morning.
Strictly literal
Thou shalt not oppress thy neighbour, neither rob him. The wages of the hired servant shall not abide with thee all night until the morning.
'Thou dost not oppress thy neighbour, nor take plunder; the wages of the hireling doth not remain with thee till morning.
You do not oppress your neighbor, nor take plunder; the wages of the hired worker do not remain with you until morning.
Thou shalt not withhold any thing from thy neighbor, nor rob him: there shall not abide with thee the wages of him that is hired, through the night until morning.
Do not oppress your neighbor or rob him. The wages of a hired servant must not stay with you all night until the morning.
From the Latin
Thou shalt not calumniate thy neighbour, nor oppress him by violence. The wages of him that hath been hired by thee shall not abide with thee until the morning.
Simplified
Don't cheat others or rob them. Don't refuse to pay wages due to workers until the morning.
Do not be cruel to your neighbour or take what is his; do not keep back a servant's payment from him all night till the morning.
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 of Leviticus 19:13 reads, 'You must not defraud your neighbor or rob him. You must not withhold until morning the wages due a hired hand.' The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint, while not providing a direct translation, matches 10 of the 13 words in a word-by-word correspondence, indicating a close alignment with the Masoretic Text, though its sentence structure differs.
לֹֽא־ תַעֲשֹׁ֥ק אֶת־ רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־ תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־ בֹּֽקֶר׃
10 of the 13 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.
לא תעשׁק את רעך ולא תגזל לא תלין פעלת שׂכיר אתך עד בקר
Agrees with the Masoretic Text here, word for word.
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 Leviticus 19:13
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 — ParticleHTn
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/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)
Conj | Part — Conjunction · particleHC/Tn
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
פְּעֻלָּה (pe'ullah) refers to work or recompense, often associated with wages or labor. It is derived from the root word פָּעַל (pa'al), which relates to actions or deeds. The term appears in a poetic or late context, emphasizing its abstract meanings of reward and effort.
[פְּעֻלָּה] n.f. work, recompense (poet. and late)
base
H6468 פְּעֻלָּה work, recompense (poet. and late)
6468 p`ullah peh-ool-law'
feminine passive participle of 6466; (abstractly)
work:--labour, reward, wages, work.
see HEBREW for 06466
פְּעֻלָּה (pe.ul.lah) — wages.
1) work, recompense, reward
1a) work
1b) wages
N-fs — Noun common · feminine singular constructHNcfsc
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…
שָׂכִיר (sakiyr) refers to someone who is hired, typically as a laborer or servant. The term can also apply to animals that are hired for work. It is derived from a root meaning 'to hire' and is used in contexts involving daily or yearly wages.
שָׂכִיר adj. hired
hired, of beast
usu. as subst. hireling, hired labourer
base
H7916 שָׂכִיר hired . hired, of beast
. usu. as subst. hireling, hired labourer
7916 sakiyr saw-keer'
from 7936; a man at wages by the day or year:--hired (man,
servant), hireling.
see HEBREW for 07936
שָׂכִיר (sa.khir) — hired.
1) hired
1a) hired (of animal)
1b) hireling, hired labourer (subst)
1b1) mercenary
Adj — AdjHAamsa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp2ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
