Leviticus 19:33 — Word Study
WLCוְכִֽי־ יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃
BSAWhenkîy a foreignergêr [stranger, sojourner] residesgûwr▸ [lives as a temporary resident, dwells] with youʼêth [near you, in your midst] in your landʼerets [country, territory] you must notlôʼ [shall not, do not] oppressyânâh▸ [vex, do wrong to, mistreat] himʼêth [the foreigner, the sojourner]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יָג֧וּר | he will sojourn | Verb, Qal, imperfect third person masculine singular |
| אִתְּךָ֛ | with you | Preposition, suffix |
| גֵּ֖ר | a sojourner | Noun common, masculine singular absolute |
| בְּאַרְצְכֶ֑ם | in land your | Preposition, noun common feminine singular construct, suffix |
| לֹ֥א | not | Particle |
| תוֹנ֖וּ | you will maltreat | Verb, Hiphil, imperfect second person masculine plural |
| אֹתֽוֹ׃ | the object marker him | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When a foreigner resides with you in your land, you must not oppress him. |
| KJV | ¶ And if a stranger sojourn with thee in your land, ye shall not vex him. |
| ASV | And if a stranger sojourn with thee in your land, ye shall not do him wrong. |
| YLT | 'And when a sojourner sojourneth with thee in your land, thou dost not oppress him; |
| WEB | “‘If a stranger lives as a foreigner with you in your land, you shall not do him wrong. |
| BBE | And if a man from another country is living in your land with you, do not make life hard for him; |
Where they part company is תוֹנ֖וּ — see How Translations Differ.
The sentence has a main clause with a condition and two phrases that provide context and the command, illustrating a clear directive from God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֵּר
verbגּוּר
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 19:33
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 — Laws on Social Justicegenerated
Leviticus 19:33 is part of a larger section where God provides guidelines for ethical behavior among the Israelites. This verse emphasizes the importance of treating foreigners fairly, reflecting God's concern for justice and compassion. It is a reminder that the Israelites themselves were once foreigners in Egypt, thus urging them to empathize with those who are different from them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:21 | You must not exploit or oppress a foreign resident, for you yourselves were foreigners in the land of Egypt. |
| 2 | Exodus 23:9 | Do not oppress a foreign resident, since you yourselves know how it feels to be foreigners; for you were foreigners in the land of Egypt. |
| 3 | Deuteronomy 10:18–19 | He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. |
| 4 | Deuteronomy 24:14 | Do not oppress a hired hand who is poor and needy, whether he is a brother or a foreigner residing in one of your towns. |
| 5 | Malachi 3:5 | “Then I will draw near to you for judgment. And I will be a swift witness against sorcerers and adulterers and perjurers, against oppressors of the widowed and fatherless, and against those who defraud laborers of their wages and deny justice to the foreigner but do not fear Me,” says the LORD of Hosts. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תוֹנ֖וּ, to.Nugenerated
The verb יָנָה (yanah) is a Hiphil imperfect form meaning 'to oppress' or 'to maltreat.' It conveys the idea of treating someone unjustly or violently. This word is used in contexts where there is a clear power imbalance, highlighting the moral obligation to protect the vulnerable.
The parsing indicates that this is a second person masculine plural form, addressing the entire community of Israel. The command is not just about individual behavior but reflects a collective responsibility to uphold justice and kindness towards those who reside among them.
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 main clause is governed by the verb יָג֧וּר, he will sojourn, which is followed by a prepositional phrase indicating the location and a noun phrase that serves as the object of the verb. The structure emphasizes the relationship between the foreigner and the Israelites, with the command not to oppress them hanging off the main action.
The sentence's design highlights the imperative nature of the command, making it clear that this is a direct instruction from God to His people regarding their treatment of others.
Septuagint Backgroundgenerated
The Septuagint translates יָג֧וּר as προσέλθῃ (proselthē), which means 'to come near' or 'to approach.' This choice suggests a focus on the act of the foreigner integrating into the community, emphasizing hospitality and acceptance.
The use of θλίψετε (thlipsete) for תוֹנ֖וּ indicates a strong sense of oppression, aligning with the Hebrew meaning but also suggesting a more severe interpretation of mistreatment.
In plain words — the whole versegenerated
Leviticus 19:33 tells us that when a foreigner lives among the Israelites, they must not treat him badly. This command reminds the Israelites to remember their own history as foreigners in Egypt and to treat others with kindness and fairness.
Frequently Asked Questionsgenerated
It means to treat foreigners with fairness and respect, avoiding any form of mistreatment or injustice.
It reflects God's character and the Israelites' own experience as former foreigners in Egypt, emphasizing empathy and justice.
We can apply this by being welcoming and kind to those who are different from us, ensuring they feel safe and valued in our communities.
Examples include discrimination, harassment, or any actions that unfairly disadvantage individuals based on their background or status.
Reflection Questionsgenerated
- In what ways can I show kindness to those who are different from me?
- How can I advocate for justice for those who may be oppressed in my community?
- What does it mean to me to remember my own history and how it shapes my treatment of others?
- How can I create a welcoming environment for foreigners or newcomers in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if a stranger sojourn with you in your land,.... Ben Gersom, and others, understand this of a proselyte of righteousness, who was circumcised, and in all things conformed to the Jewish religion;
Read John Gill on Leviticus 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if a stranger sojourn with thee in your land, ye shall not vex him. If a stranger sojourn with thee.
Read Robert Jamieson on Leviticus 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither with opprobrious expressions, or grievous exactions.
Read Matthew Poole on Leviticus 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:33 And if a stranger sojourn with thee in your land, ye shall not vex him.Ver. 33. And if a stranger.]
Read John Trapp on Leviticus 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) And if a stranger sojourn with thee.—The stranger, for whose benefit the legislators enacted so many humane and benign laws, and with regard to whom the book of Leviticus has laid down so many precepts, is one of non-Jewish origin, but who had joined the Jewish faith. He had, therefore, to undergo the rite of circumcision; he had to fast on the great Day of Atonement (Leviticus 16:29); he had to submit to the regulations about sacrifices (Leviticus 17:8-9; Leviticus 22:18); he had to abstain from eating blood and the flesh of animals torn by wild beasts (Leviticus 22:10; Leviticus 22:15); he had to practise the laws of chastity (Leviticus 18:26); like the Israelite by birth, he had to…
Read Charles John Ellicott on Leviticus 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. If a stranger sojourn] This law to protect and comfort the stranger was at once humane and politic. None is so desolate as the stranger, and none needs the offices of benevolence and charity more: and we may add that he who is not affected by the desolate state of the stranger has neither benevolence nor charity. It was politic to encourage strangers, as in consequence many came, not only to sojourn, but to settle among the Jews, and thus their political strength became increased; and many of these settlers became at least proselytes of the gate if not proselytes of the covenant, and thus got their souls saved. Hence humanity, sound policy, and religion said, Vex not the stranger…
Read AdamClarke on Leviticus 19 →
CambridgeThe Cambridge Bible for Schools and Colleges33, 34. Cp. Exodus 22:21; Exodus 23:9; Deuteronomy 10:19; cp. Malachi 3:5.
Read Cambridge on Leviticus 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe stranger - The foreigner. See Leviticus 16:29 note; Exodus 23:9.
Read Albert Barnes 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
When a foreigner resides with you in your land, you must not oppress him.
“‘If a stranger lives as a foreigner with you in your land, you shall not do him wrong.
When a foreigner resides with you in your land, you must not oppress him.
When a foreigner resides with you in your land, you must not oppress him.
Tyndale line
¶ And if a stranger sojourn with thee in your land, ye shall not vex him.
And if a stranger sojourn with thee in your land, ye shall not do him wrong.
And if a stranger sojourn with thee in your land, ye shall not do him wrong.
And if a stranger shall sojourn with thee in your land, ye shall not oppress him.
And if a stranger soiourne with thee in your lande, ye shall not vexe him.
Strictly literal
And if a stranger sojourn with thee in your land, ye shall not molest him.
'And when a sojourner sojourneth with thee in your land, thou dost not oppress him;
And when a sojourner sojourns with you in your land, you do not oppress him;
And if a stranger sojourn with thee, in your land, ye shall not vex him.
If a foreigner lives among you in your land, you must not do him any wrong.
From the Latin
If a stranger dwell in your land, and abide among you, do not upbraid him:
Simplified
Don't mistreat foreigners who live in your country.
And if a man from another country is living in your land with you, do not make life hard for him;
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 Septuagint agree closely, with 8 out of 8 words matched. The Samaritan Pentateuch differs slightly by using אתכם (et'chem), meaning 'with you all,' which emphasizes community involvement in the command.
וְכִֽי־ יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃
8 of the 8 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.
וכי יגור אתכם גר בארצכם לא תונו אתו
1 word differs from the Masoretic Text: אתכם (together with)
[וכי] [יגור] [את׳ך] [גר] [בארצ׳כם] [לא] [תונו] את׳ו
nothing on the leather here — 1 partly restored, 7 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 Leviticus 19:33
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.
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 | Conj — Conjunction · particleHC/Tc
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
N-ms — Noun common · masculine singular absoluteHNcmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2mp
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
יָנָה (yanah) is a Hebrew verb that conveys the idea of oppression and maltreatment. It can mean to suppress or treat violently, with its roots suggesting actions like vexing or doing wrong. The verb appears in different forms, such as Qal and Hiphil, indicating various nuances of oppression and maltreatment.
[יָנָה] vb. suppress (?), oppress, maltreat
Qal suppress (?)
Hiph. oppress, maltreat
base
H3238 [יָנָה] suppress (?), oppress, maltreat
3238 yanah yaw-naw'
a primitive root; to rage or be violent: by implication, to
suppress, to maltreat:--destroy, (thrust out by)
oppress(-ing, -ion, -or), proud, vex, do violence.
יָנָה (ya.nah) — to oppress.
1) to oppress, suppress, treat violently, maltreat, vex, do wrong
1a) (Qal) to oppress, suppress
1b) (Hiphil) to treat violently, maltreat
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
