Micah 6:14 — Word Study
WLCאַתָּ֤ה תֹאכַל֙ וְלֹ֣א תִשְׂבָּ֔ע וְיֶשְׁחֲךָ֖ בְּקִרְבֶּ֑ךָ וְתַסֵּג֙ וְלֹ֣א תַפְלִ֔יט וַאֲשֶׁ֥ר תְּפַלֵּ֖ט לַחֶ֥רֶב אֶתֵּֽן׃
BSA◂Youʼattâh [the individual, as addressed by God] will eatʼâkal▸ [consume, devour] but notlôʼ be satisfiedsâbaʻ▸ [filled, content] and your hungeryeshach△ [emptiness, craving] will remain with youqereb [in your midst, as a constant companion] What you acquirenâçag▸ [gain, obtain] you will notlôʼ preservepâlaṭ▸ [keep, protect] and whatʼăsher you savepâlaṭ▸ [store up, reserve] I will givenâthan▸ [deliver, entrust] to the swordchereb [weapon, instrument of war]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֤ה | you | Pronoun |
| תֹאכַל֙ | you will eat | Verb, Qal, imperfect second person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| תִשְׂבָּ֔ע | you will be satisfied | Verb, Qal, imperfect second person masculine singular |
| וְיֶשְׁחֲךָ֖ | and emptiness your | Conjunction, noun common masculine singular construct, suffix |
| בְּקִרְבֶּ֑ךָ | [will be] in midst your | Preposition, noun common masculine singular construct, suffix |
| וְתַסֵּג֙ | and you will carry away | Conjunction, verb hiphil jussive second person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| תַפְלִ֔יט | you will bring to safety | Verb, Hiphil, imperfect second person masculine singular |
| וַאֲשֶׁ֥ר | and [that] which | Conjunction, particle |
| תְּפַלֵּ֖ט | you will bring to safety | Verb, Piel, imperfect second person masculine singular |
| לַחֶ֥רֶב | to the sword | Preposition, noun common feminine singular absolute |
| אֶתֵּֽן׃ | I will give | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will eat but not be satisfied, and your hunger will remain with you. What you acquire, you will not preserve; and what you save, I will give to the sword. |
| KJV | Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword. |
| ASV | Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt put away, but shalt not save; and that which thou savest will I give up to the sword. |
| YLT | Thou — thou eatest, and thou art not satisfied, And thy pit [is] in thy midst, And thou removest, and dost not deliver, And that which thou deliverest, to a sword I give. |
| WEB | You shall eat, but not be satisfied. Your hunger will be within you. You will store up, but not save, and that which you save I will give up to the sword. |
| BBE | You will have food, but not enough; your shame will be ever with you: you will get your goods moved, but you will not take them away safely; and what you do take away I will give to the sword. |
Where they part company is תְּפַלֵּ֖ט — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that elaborate on the consequences of the actions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbאָכַל
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Micah 6:14
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 — Consequences of Disobediencegenerated
Micah 6:14 presents a stark warning from God to His people regarding the futility of their actions due to their disobedience. The surrounding verses highlight the severe consequences they will face, including dissatisfaction and loss, as they continue in their sinful ways. This reflects a broader theme in the prophetic literature, where God calls His people to repentance and warns of the repercussions of their choices, as seen in Leviticus 26:26 and Isaiah 65:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:26 | When I cut off your supply of bread, ten women will bake your bread in a single oven and dole out your bread by weight, so that you will eat but not be satisfied. |
| 2 | Isaiah 65:13 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
| 3 | Ezekiel 4:16–17 | Then He told me, “Son of man, I am going to cut off the supply of food in Jerusalem. They will anxiously eat bread rationed by weight, and in despair they will drink water by measure. |
| 4 | Hosea 4:10 | They will eat but not be satisfied; they will be promiscuous but not multiply. For they have stopped obeying the LORD. |
| 5 | Haggai 1:6 | You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אַתָּה, 'a.Tahgenerated
The Hebrew word אַתָּה ('attah) is a second-person pronoun used to address an individual directly. It indicates a personal engagement, emphasizing the responsibility of the addressee in the context of God's warning.
This pronoun can be singular or plural, with variations for masculine and feminine forms. Its frequent use in Scripture underscores the direct communication from God to His people, urging them to heed His words.
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 consists of multiple clauses, with the main subject being אַתָּה ('attah) — you. The finite verb תֹאכַל (to.Khal) — you will eat — governs the structure, leading into a series of consequences.
The sentence is structured with a mix of verbs and adverbial phrases, illustrating the futility of the actions described. The use of conjunctions connects the clauses, emphasizing the relationship between eating, satisfaction, and the resulting emptiness.
Septuagint Backgroundgenerated
The Septuagint translates אַתָּה as σὺ (sy), maintaining the direct address to the individual. This choice reflects the translators' intent to preserve the personal nature of God's warning.
For תֹאכַל, the translation φάγεσαι (phagēsai) also conveys the act of eating, aligning with the Hebrew meaning while adapting to the Greek language.
In plain words — the whole versegenerated
Micah 6:14 warns that even though the people will eat, they will not be satisfied, and their hunger will stay with them. What they gain will not be kept safe, and what they try to save will be given to destruction.
Frequently Asked Questionsgenerated
It means that despite consuming food, there will be a lack of true fulfillment or contentment, indicating a deeper spiritual emptiness.
This reflects the consequences of their disobedience to God, suggesting that their efforts will ultimately lead to loss and destruction.
The sword symbolizes judgment and destruction, indicating that what is not preserved will be given over to violence or ruin.
It serves as a warning about the consequences of sin, as outlined in the preceding and following verses, emphasizing God's judgment on unfaithfulness.
Reflection Questionsgenerated
- In what areas of my life do I feel dissatisfied despite having what I need?
- How can I ensure that my efforts align with God's will to avoid loss?
- What does it mean for me to 'bring to safety' what I value?
- How can I cultivate true satisfaction that comes from God rather than material possessions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 6:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt eat, but not be satisfied,.... Either not having enough to eat, for the refreshing and satisfying of nature; or else a blessing being withheld from food, though eaten, and so not
Read John Gill on Micah 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
Read Robert Jamieson on Micah 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt eat; both literally and figuratively taken, for using what they have. So God threatens, . So God did punish the Jews, See Poole "Haggai 1.6". But not be satisfied; not be filled with sweetness or strength in the eating, or using of what thou hast; thy sins shall bring either bitterness or insufficiency upon all thou hast, by both all shall be made useless to thee. Thy casting down; thy destruction, partly by thy dissensions, conspiracies, and violences within thyself, and partly by the enemies breaking in upon thee, and bringing the war into thine own bowels. Shall be in the midst of thee; thou shalt be weakened at home by thine own hands, and be wasted utterly by thine enemy…
Read Matthew Poole on Micah 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 6:14 Thou shalt eat, but not be satisfied; and thy casting down [shall be] in the midst of thee; and thou shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.Ver. 14. Thou shall eat, but not be satisfied] Either as not having enough to satisfy, but prisoner’ s pittance, so much only as will keep life and soul together; or else, troubled with a bulimy, an appetitus caninus, desire of a dog, a weakness of the digestive faculty, so that thy meat feeds thee not: the staff of it being also broken by God, the nutritive property of it being taken away. And thy casting down shall be in the midst of thee] Thou shalt be laid low enough by civil…
Read John Trapp on Micah 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Thy casting down.—The Hebrew word is found only in this passage. It comes from an unused root, meaning to be void, empty. Hence it may be translated hunger.Thou shalt take hold.—Thou shalt collect thy property for flight, to save it from the enemy; but in vain: it shall be captured.
Read Charles John Ellicott on Micah 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou shalt eat, but not be satisfied] All thy possessions are cursed, because of thy sins; and thou hast no real good in all thy enjoyments. And thy casting down] For וישחך veyeshchacha, "thy casting down," Newcome, by transposing the ח and ש, reads ויחשך veyechshach, "and it shall be dark;" and this is probably the true reading. The Arabic and Septuagint have read the same. "There shall be calamity in the midst of thee." It shall have its seat and throne among you.
Read AdamClarke on Micah 6 →
CambridgeThe Cambridge Bible for Schools and Colleges14, 15. Thou shalt eat, but not be satisfied] The description in these two verses again reminds us of Deuteronomy, and of that portion of Leviticus which most recalls Deuteronomy (see Deuteronomy 28:39, and Leviticus 26:25-26). thy casting down] The meaning of the Hebrew is very uncertain. Thy emptiness is the rendering which has the best support of recent authorities; if we adopt it, we must substitute ‘remain’ for ‘be’—it is emptiness of the stomach which is meant. But the rendering is precarious, and the text, as so often, is probably corrupt. We might restore, ‘thy leanness shall be in the midst of thee’ (i.e. of the people). thou shalt take hold] Rather, thou shalt remove (thy goods).…
Read Cambridge on Micah 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt eat, but not be satisfied - The correspondence of the punishment with the sin shall shew that it is not by chance, but from the just judgment of God.
Read Albert Barnes on Micah 6 →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 will eat but not be satisfied, and your hunger will remain with you. What you acquire, you will not preserve; and what you save, I will give to the sword.
You shall eat, but not be satisfied. Your hunger will be within you. You will store up, but not save, and that which you save I will give up to the sword.
You will eat but not be satisfied, and your hunger will remain with you. What you acquire, you will not preserve; and what you save, I will give to the sword.
You will eat, but not be satisfied. Even if you have the strength to overtake some prey, you will not be able to carry it away; if you do happen to carry away something, I will deliver it over to the sword.
Tyndale line
Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt put away, but shalt not save; and that which thou savest will I give up to the sword.
Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt remove, but shalt not carry away safe; and that which thou carriest away will I give up to the sword.
Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
Thou shalt eate and not be satisfied, and thy casting downe shall be in the mids of thee, and thou shalt take holde, but shalt not deliuer: and that which thou deliuerest, will I giue vp to the sworde.
Strictly literal
Thou shalt eat, and not be satisfied, and thine emptiness [shall remain] in the midst of thee; and thou shalt take away, and not save; and what thou savest will I give up to the sword.
Thou — thou eatest, and thou art not satisfied, And thy pit [is] in thy midst, And thou removest, and dost not deliver, And that which thou deliverest, to a sword I give.
You eat, and you are not satisfied, || And your pit [is] in your midst, || And you remove, and do not deliver, || And that which you deliver, I give to a sword.
Thou wilt indeed eat, but not be satisfied; and what thou hast eaten shall bend thee down; and thou wilt overtake [the enemy], but thou shalt not deliver; and that which thou deliverest will I give up to the sword.
You will eat but not be satisfied; your emptiness will remain inside you. You will store goods away but not save, and what you do save I will give to the sword.
From the Latin
Thou shalt eat, but shalt not be filled: and thy humiliation shall be in the midst of thee: and thou shalt take hold, but shalt not save: and those whom thou shalt save, I will give up to the sword.
Simplified
You will eat, but never be satisfied; inside you will still feel hungry. Even though you try to save money, what you save won't be worth anything because I will give it to the sword.
You will have food, but not enough; your shame will be ever with you: you will get your goods moved, but you will not take them away safely; and what you do take away I will give to the sword.
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 on the wording of this verse, with a complete match in the word-by-word correspondence. The Dead Sea Scrolls, however, show partial restoration, indicating some words were supplied by an editor, but the core message remains consistent.
אַתָּ֤ה תֹאכַל֙ וְלֹ֣א תִשְׂבָּ֔ע וְיֶשְׁחֲךָ֖ בְּקִרְבֶּ֑ךָ וְתַסֵּג֙ וְלֹ֣א תַפְלִ֔יט וַאֲשֶׁ֥ר תְּפַלֵּ֖ט לַחֶ֥רֶב אֶתֵּֽן׃
13 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.
אתה תאכל ולא [תשבע] [וישח׳ך] [בקרב׳ך] [ותסג] [ולא] [תפליט] [ואשר] תפלט לחרב [אתן]
2 words on the leather — 3 partly restored, 8 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 Micah 6:14
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.
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 — PronounHPp2ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
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)
Conj | Part — Conjunction · particleHC/Tn
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
יֶ֫שַׁח (yeshach) refers to a sense of emptiness, particularly associated with hunger. It is derived from an unused root that suggests a gaping or void, as seen in Micah 6:14. The entries indicate that the term conveys a feeling of emptiness or a sinking sensation.
[יֶ֫שַׁח] n.[m.] ? emptiness (of hunger), meaning conjectured from text; Mi 6:14
ref
H3445 יֶ֫שַׁח
3445 yeshach yeh'-shakh
from an unused root meaning to gape (as the empty stomach);
hunger:--casting down.
יֶ֫שַׁח (ye.shach) — emptiness.
a sinking feeling, emptiness
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word סוּג (*sug*) primarily means to move away or backslide. It can refer to actions like retreating, turning back, or being displaced. The entries indicate its use in various forms, including Qal, Niph, Hiphil, and Hophal, covering meanings from personal backsliding to the removal of boundaries.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5253 סוּג, seldom שׂוּג move away, backslide
5253 nacag naw-sag'
a primitive root; to retreat:--departing away, remove, take
(hold), turn away.
נָסַג (na.sag) — to remove.
1) to move away, backslide, move, go, turn back
1a) (Qal) to backslide, prove recreant to
1b) (Hiphil)
1b1) to displace, move back
1b2) to remove, carry away
1d) (Hophal) to be driven back, be moved back
Conj | V-Hiphil-Imperf-2ms — Conjunction · verb hiphil jussive second person masculine singularHC/Vhj2ms
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
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Conj | Rel — Conjunction · particleHC/Tr
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
