Malachi 3:8 — Word Study
WLCהֲיִקְבַּ֨ע אָדָ֜ם אֱלֹהִ֗ים כִּ֤י אַתֶּם֙ קֹבְעִ֣ים אֹתִ֔י וַאֲמַרְתֶּ֖ם בַּמֶּ֣ה קְבַעֲנ֑וּךָ הַֽמַּעֲשֵׂ֖ר וְהַתְּרוּמָֽה׃
BSAWill a manʼâdâm [afflict, defraud] robqâbaʻ▸ Godʼĕlôhîym [Elohim, the supreme One] Yetkîy ◂youʼattâh are robbingqâbaʻ [deceiving, spoiling] Meʼêth But you askʼâmar Howmâh [in what way] do we rob Youqâbaʻ■ [defraud, deceive] In tithesmaʻăsêr [a tenth part] and offeringstᵉrûwmâh [contributions]
| Greek | English | Parsing |
|---|---|---|
| הֲיִקְבַּ֨ע | ¿ will he rob | Particle, verb qal imperfect third person masculine singular |
| אָדָ֜ם | someone | Noun common, masculine singular absolute |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| כִּ֤י | for | Particle |
| אַתֶּם֙ | you | Pronoun |
| קֹבְעִ֣ים | [are] robbing | Verb, Qal, participle (active) masculine plural |
| אֹתִ֔י | the object marker me | Particle, suffix |
| וַאֲמַרְתֶּ֖ם | and you say | Verb, Qal, sequential perfect second person masculine plural |
| בַּמֶּ֣ה | how? | Preposition, pronoun |
| קְבַעֲנ֑וּךָ | have we robbed you | Verb qal perfect first person common plural, suffix |
| הַֽמַּעֲשֵׂ֖ר | the tithe | Particle, noun common masculine singular absolute |
| וְהַתְּרוּמָֽה׃ | and the contribution | Conjunction, particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings. |
| KJV | ¶ Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. |
| ASV | Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings. |
| YLT | Doth man deceive God? but ye are deceiving Me, And ye have said: 'In what have we deceived Thee?' The tithe and the heave-offering! |
| WEB | Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings. |
| BBE | Will a man keep back from God what is right? But you have kept back what is mine. But you say, What have we kept back from you? Tenths and offerings. |
Where they part company is אֱלֹהִים — see How Translations Differ.
The sentence is structured with a main clause followed by an accusation and a question, creating a dialogue that emphasizes the people's misunderstanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbקָבַע
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 — Malachi 3:8
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 — God's Challenge to His Peoplegenerated
Malachi 3:8 presents a direct challenge from God to His people regarding their faithfulness in giving. The context shows a pattern of disobedience, where the people have turned away from God's commands. God calls them to return to Him, emphasizing their wrongdoing and the consequences of their actions. This passage highlights the importance of tithes and offerings as part of their covenant relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 29:2 | Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness. |
| 2 | Proverbs 3:9–10 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
| 3 | Matthew 22:21 | “Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” |
| 4 | Mark 12:17 | Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him. |
| 5 | Luke 20:25 | So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — קָבַע, ha.yik.Ba'generated
The verb קָבַע (qaba`) means to rob or defraud, indicating an act of taking something that does not belong to you. It conveys dishonesty and deceit for personal gain, suggesting a serious moral failing.
The parsing as a verb in the imperfect tense shows this action is ongoing or habitual among the people. The root emphasizes the act of covering up the truth, which aligns with the context of their failure to honor God through their tithes and offerings.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb יִקְבַּ֨ע, will he rob, governing the entire sentence. It begins with a rhetorical question followed by a statement of accusation, and then a question from the people.
The structure emphasizes the direct address from God to the people, highlighting their actions and the dialogue that follows. The use of participles and direct questions creates a dynamic interaction.
Septuagint Backgroundgenerated
The Septuagint translates קָבַע as πτερνιεῖ, which suggests a nuance of taking away or seizing. This choice indicates a broader interpretation of the act of robbing, possibly emphasizing the severity of the action.
This translation choice reflects the translators' understanding of the relationship between God and His people, framing the act of robbing as a significant moral breach.
In plain words — the whole versegenerated
Malachi 3:8 asks if a person can rob God and states that the people are indeed robbing Him by failing to give their tithes and offerings. This highlights the importance of faithfulness in giving as part of their relationship with God.
Frequently Asked Questionsgenerated
To rob God means to withhold what is due to Him, particularly in terms of tithes and offerings, which are meant to support His work.
God accuses His people because they have not been faithful in their giving, which is a reflection of their commitment to Him.
Tithes are typically a tenth of one's income given to God, while offerings are additional contributions made to support God's work.
To ensure you are not robbing God, regularly give your tithes and offerings as an expression of gratitude and obedience to Him.
Reflection Questionsgenerated
- In what ways can I evaluate my own giving to ensure I am honoring God?
- How does my understanding of stewardship impact my relationship with God?
- What steps can I take to prioritize giving in my financial planning?
- How can I encourage others in my community to be faithful in their giving?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 3:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill a man rob God?.... Or "the gods"; the false gods, the idols of the Gentiles; the Heathens will not do that, accounting sacrilege a great sin, and yet this the Jews were guilty of: or "the
Read John Gill on Malachi 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
Read Robert Jamieson on Malachi 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill a man rob God? among the many deviations from God’ s law (which they do not, because they will not, see) the prophet chargeth them with this kind of sacrilegious theft; they had detained his tithes, shortened him in that portion which he had reserved to himself and for his service, which is, as our version expresseth it, a robbing of God. And as the words lie in the original, they do, by arguing from the less to the greater, aggravate this sin; as they may be read, Will a man rob a great man, or, a judge? for the word used will bear these notions. Or, Will a man rob the gods? i.e. do not heathens abhor the foulness of such a fault, and fear the punishment of sacrilege, and therefore…
Read Matthew Poole on Malachi 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 3:8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.Ver. 8. Will a man rob God?] Adam pillage Elohim? frail weak man seek to supplant (so the Septuagint render it) the great and mighty God? Giant-like boldness! Cacus met with his match when he robbed Hercules. Mercury, say the poets, had a mind to steal Jupiter’ s thunderbolts, but dared not meddle, lest he should punish as Prometheus for stealing fire; or lest they should burn his fingers. The eagle in the fable, that stole a piece of flesh from the altar, and carried it together with a live coal, that stuck to it, to his nest, set his young and all on fire. Dionysius…
Read John Trapp on Malachi 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Robbed me.—Because the tithes are said to be offered to Jehovah, and then He gives them to the Levites in place of an inheritance (Numbers 18:24). In tithes and offerings.—See Notes on Exodus 23:19; Leviticus 27:30-33; Numbers 18:12; Numbers 18:21-24; Deuteronomy 18:4; Leviticus 3:1-17; Leviticus 7:11-21; Leviticus 7:28-36.
Read Charles John Ellicott on Malachi 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Will a man rob God?] Here is one point on which ye are guilty; ye withhold the tithes and offerings from the temple of God, so that the Divine worship is neglected.
Read AdamClarke on Malachi 3 →CambridgeThe Cambridge Bible for Schools and Colleges8. ye have robbed] Rather, rob; lit. are robbing: it is still going on. tithes] By the Law of Moses (1) “the tenth of all produce, as well as of flocks and cattle, belongs to Jehovah and must be offered to Him” (Leviticus 27:30; Leviticus 27:32); and (2) this tenth is “assigned to the Levites as the reward of their services” (Numbers 18:21; Numbers 18:24). Nehemiah in his day had to deal once and again with the evil here rebuked. Notwithstanding the “sure covenant” into which they had entered (Nehemiah 9:38 with Nehemiah 10:32-39), he had occasion, on his return to Jerusalem after an absence of a few years, to reform them again in this very particular (Nehemiah 13:10-14).
Read Cambridge on Malachi 3 →Albert Barnes1798–1870Barnes' Notes on the BibleShall a man rob or cheat - , defraud God? God answers question by question, but thereby drives it home to the sinner’s soul, and appeals to his conscience.
Read Albert Barnes on Malachi 3 →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
Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings.
Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings.
Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings.
Can a person rob God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions!
Tyndale line
¶ Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.
Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings.
Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings.
Will a man rob God? yet ye have robbed me. But ye say, In what have we robbed thee? In tithes and offerings.
Will a man spoyle his gods? yet haue ye spoyled me: but ye say, Wherein haue we spoyled thee? In tithes, and offerings.
Strictly literal
Will a man rob God? But ye rob me. And ye say, Wherein do we rob thee? [In] tithes and heave-offerings.
Doth man deceive God? but ye are deceiving Me, And ye have said: 'In what have we deceived Thee?' The tithe and the heave-offering!
Does man deceive God? But you are deceiving Me, || And you have said, || In what have we deceived You? The tithe and the raised-offering!
Can a man rob God, that ye will rob me? But ye say, Wherein have we robbed thee? In tithes and in heave-offerings.
Would a person rob God? Yet you are robbing me. But you say, 'How have we robbed you?' In tithes and offerings.
From the Latin
Shall a man afflict God? for you afflict me. And you have said: Wherein do we afflict thee? in tithes and in firstfruits.
Simplified
Should people defraud God? Yet you are defrauding me! But you ask, “How have we defrauded you?” In tithes and offerings.
Will a man keep back from God what is right? But you have kept back what is mine. But you say, What have we kept back from you? Tenths and offerings.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches the Hebrew closely in meaning. The Dead Sea Scrolls also align with the MT, though some words are partially restored, indicating a high level of textual fidelity.
הֲיִקְבַּ֨ע אָדָ֜ם אֱלֹהִ֗ים כִּ֤י אַתֶּם֙ קֹבְעִ֣ים אֹתִ֔י וַאֲמַרְתֶּ֖ם בַּמֶּ֣ה קְבַעֲנ֑וּךָ הַֽמַּעֲשֵׂ֖ר וְהַתְּרוּמָֽה׃
12 of the 12 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.
[היקבע] [אדם] [אלהים] [כי] [אתם] קבעים את׳י [ואמרתם] [במה] [קבענו׳ך] [המעשר] [והתרומה]
1 word on the leather — 1 partly restored, 10 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 Malachi 3:8
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.
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
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/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
V-Qal-Perf-1cp | Suff — Verb qal perfect first person common plural · suffixHVqp1cp/Sp2ms
מַעֲשֵׂר (ma`aser) refers to a tenth part or tithe, specifically the practice of giving a tenth of one's produce or income. It is derived from the root meaning 'to give a tenth' and is used in various contexts related to offerings. The entries consistently emphasize its meaning as a tithe without significant disagreement.
מַעֲשֵׂר tenth part, tithe
base
H4643 מַעֲשֵׂר tenth part, tithe
4643 ma`aser mah-as-ayr'
or maasar {mah-as-ar'}; and (in plural) feminine maasrah
{mah-as-raw'}; from 6240; a tenth; especially a tithe:--
tenth (part), tithe(-ing).
see HEBREW for 06240
מַעֲשֵׂר (ma.a.ser) — tithe.
1) tithe, tenth part
1a) tenth part
1b) tithe, payment of a tenth part
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tith (ma`aser; dekate): The custom of giving a 10th part of the products of the land and of the spoils of war to priests and kings (1 Macc 10:31; 11:35; 1Sa 8:15,17) was a very ancient one among most nations. That the Jews had this custom long before the institution of the Mosaic Law is shown by Ge 14:17-20 (compare Heb 7:4) and Ge 28:22. Many critics hold that these two passages are late and only reflect the later practice of the nation; but the payment of tithes is so ancient and deeply rooted in the history of the human race that it seems much simpler and more natural to believe that among the Jews the practice was in existence long before the time of Moses.
Tithe
A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, “Of all that thou shalt give me I will surely give the tenth unto thee.”
The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days…
A tenth, the proportion of a man’s income devoted to sacred purposes from time immemorial, Ge 14:20 28:22. This was prescribed in the Mosaic law, Nu 31:31. A twofold tithe was required of each Jewish citizen. The first consisted of one-tenth of the produce of his fields, trees, flocks, and herds, to be given to God as the sovereign Proprietor of all things and as the king of the Jews, Le 27:30-32 1Sa 8:15,17. The proceeds of this tax were devoted to the maintenance of the Levites in their respective cities, Nu 18:21-24. A person might pay this tax in money, adding one-fifth to its estimated value. The Levites paid a…
- The tenth of anything
1Sa 8:15,17
- Antiquity of the custom of giving to God's ministers
- Considered a just return to God for his blessings
- Under the law belonged to God
תְּרוּמָה (terumah) refers to a contribution or offering, particularly for sacred purposes. It denotes something that is lifted or separated, often associated with sacrifices or tributes to God. The term appears primarily in later texts, with a notable reference in Deuteronomy 12:11. It encompasses various forms of offerings, including grain and monetary gifts.
תְּרוּמָה n.f. contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
base
H8641 תְּרוּמָה contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
8641 truwmah ter-oo-maw'
or trumah (Deut. 12:11) {ter-oo-maw'}; from 7311; a present
(as offered up), especially in sacrifice or as tribute:--
gift, heave offering ((shoulder)), oblation, offered(-ing).
see HEBREW for 07311
תְּרוּמָה (te.ru.mah) — contribution.
1) contribution, offering
1a) a heave offering
1b) any offering
1c) an offering to God
1d) an offering (of grain, money, etc)
1e) contribution
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Ro 15:26; 2Co 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Heb 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (