Nehemiah 9:20 — Word Study
WLCוְרוּחֲךָ֨ הַטּוֹבָ֔ה נָתַ֖תָּ לְהַשְׂכִּילָ֑ם וּמַנְךָ֙ לֹא־ מָנַ֣עְתָּ מִפִּיהֶ֔ם וּמַ֛יִם נָתַ֥תָּה לָהֶ֖ם לִצְמָאָֽם׃
BSAYou gavenâthan■ Your goodṭôwb [pleasant, beneficial] Spiritrûwach [the breath of life] to instruct themsâkal [to cause them to act wisely, to teach] You did notlôʼ withholdmânaʻ■ [refrain from giving, hold back] Your mannamân [a special food, heavenly provision] from their mouthspeh [lips, the edge of something] and You gavenâthan■ ◂watermayim [a source of refreshment, spiritual nourishment] for their thirsttsâmâʼ [physical or spiritual longing, dryness]
| Greek | English | Parsing |
|---|---|---|
| וְרוּחֲךָ֨ | and spirit your | Conjunction, noun common feminine singular construct, suffix |
| הַטּוֹבָ֔ה | good | Particle |
| נָתַ֖תָּ | you gave | Verb, Qal, perfect second person masculine singular |
| לְהַשְׂכִּילָ֑ם | to instruct them | Preposition, verb hiphil infinitive construct common, suffix |
| וּמַנְךָ֙ | and manna your | Conjunction, noun common masculine singular construct, suffix |
| לֹא־ | not | Particle |
| מָנַ֣עְתָּ | you withheld | Verb, Qal, perfect second person masculine singular |
| מִפִּיהֶ֔ם | from mouth their | Preposition, noun common masculine singular construct, suffix |
| וּמַ֛יִם | and water | Conjunction, noun common masculine plural absolute |
| נָתַ֥תָּה | you gave | Verb, Qal, perfect second person masculine singular |
| לָהֶ֖ם | to them | Preposition, suffix |
| לִצְמָאָֽם׃ | for thirst their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You gave Your good Spirit to instruct them. You did not withhold Your manna from their mouths, and You gave them water for their thirst. |
| KJV | Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. |
| ASV | Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. |
| YLT | 'And Thy good Spirit Thou hast given, to cause them to act wisely; and Thy manna Thou hast not withheld from their mouth, and water Thou hast given to them for their thirst, |
| WEB | You gave also your good Spirit to instruct them, and didn’t withhold your manna from their mouth, and gave them water for their thirst. |
| BBE | And you gave your good spirit to be their teacher, and did not keep back your manna from their mouths, and gave them water when they had need of it. |
Where they part company is מָנַע — see How Translations Differ.
The sentence has a main clause followed by descriptive and negation clauses, showing the fullness of God's provision.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Nehemiah 9:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prayer of Confessiongenerated
Nehemiah 9:20 is part of a prayer where the Israelites acknowledge God's goodness and faithfulness during their time in the wilderness. They remember how God guided them, provided for them, and did not abandon them despite their failings. This prayer reflects their desire to return to God and recognize His continual support throughout their history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 9:30 | You were patient with them for many years, and Your Spirit admonished them through Your prophets. Yet they would not listen, so You gave them into the hands of the neighboring peoples. |
| 2 | Numbers 11:17–25 | And I will come down and speak with you there, and I will take some of the Spirit that is on you and put that Spirit on them. They will help you bear the burden of the people, so that you do not have to bear it by yourself. |
| 3 | Isaiah 63:11–14 | Then His people remembered the days of old, the days of Moses. Where is He who brought them through the sea with the shepherds of His flock? Where is the One who set His Holy Spirit among them, |
| 4 | Psalm 143:10 | Teach me to do Your will, for You are my God. May Your good Spirit lead me on level ground. |
| 5 | Romans 15:30 | Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — רוּחַ, ruachgenerated
The word רוּחַ (ruach) means spirit, breath, or wind. It encompasses various meanings, including the breath of life and the spirit of God. In this verse, it refers specifically to God's good Spirit, which instructs and guides His people.
The parsing indicates that it is a feminine singular noun, showing that it can represent both the divine presence and the emotional or mental aspects of a person. This word is often associated with divine inspiration and guidance, making it significant in the context of God's relationship with Israel.
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 verb is נָתַ֖תָּ (you gave), which governs the entire verse. It is followed by a noun phrase describing what was given, an adjective phrase qualifying the noun, and several clauses detailing what was not withheld and what was provided.
The structure emphasizes God's actions in a series of coordinated phrases, showcasing His generosity and care for His people.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as πνεῦμα (pneuma), which also means spirit or breath, indicating a consistent understanding of God's Spirit across the texts.
This choice reflects a continuity in the concept of divine guidance and presence, aligning with the Hebrew meaning while adapting to the Greek context.
In plain words — the whole versegenerated
Nehemiah 9:20 reminds us that God provided His good Spirit to instruct the Israelites, did not withhold manna from them, and gave them water for their thirst. This shows His care and provision during their time in the wilderness.
Frequently Asked Questionsgenerated
It signifies that God provided guidance and wisdom to His people, helping them to act wisely.
Manna represents God's provision for the Israelites during their journey, a special food that sustained them.
The water signifies both physical refreshment and spiritual nourishment, representing God's care for their needs.
It illustrates God's faithfulness and generosity in providing for His people's needs, both physically and spiritually.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my own life?
- How can I be more aware of the guidance of God's Spirit in my daily decisions?
- What are some 'manna' moments in my life where I have seen God's provision?
- How can I offer spiritual nourishment to others as God has provided for me?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 9:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou gavest also thy good spirit to instruct them,.... In the knowledge of the laws delivered to them; the spirit of prophecy, according to Ben Melech, and which Aben Ezra interprets of the spirit
Read John Gill on Nehemiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew
Read Robert Jamieson on Nehemiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou gavest also thy good spirit; which thou didst graciously and plentifully impart unto Moses, and then unto the seventy eiders, ,25,26, to the end that they might be able to direct and govern thy people wisely, and in thy fear.
Read Matthew Poole on Nehemiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 9:20 Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.Ver. 20. Thou gavest also thy good spirit] viz. To their governors and teachers, Numbers 11:16-17; Numbers 11:25-26. Yea, to every good soul, that they might be all taught of God, led into all truth and holiness, Ephesians 5:9. For which end God hath promised to pour his Spirit upon all flesh, that is, the best thing upon the basest, Joe 2:28. Next to the sending of his Son in the flesh (which is called the gift, John 4:10, and the benefit, 1 Timothy 6:2), what can God do more for his people than to give them his good spirit? this is to give…
Read John Trapp on Nehemiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Thy good spirit.—Probably a reference to Numbers 11:17; Numbers 11:25. The epithet given to the Spirit is in Psalms 143:10. But His teaching function occurs here only, and is a remarkable anticipation of the New Testament.
Read Charles John Ellicott on Nehemiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges20. thy good spirit] Referring possibly to Numbers 11:17 ‘And I will take of the spirit which is upon thee and will put it upon them,’ 23–29, but mainly to the general Divine teaching of the people, cf. Isaiah 63:11, ‘Where is he that brought them out of the sea with the shepherds of his flock? Where is he that put his holy spirit in the midst of them?’ For the expression ‘thy good spirit’ cf. Psalms 143:10, Marg. ‘Let thy good spirit lead me.’ to instruct] i.e. to make them understand. For the use of the verb ‘sakal,’ see note on Nehemiah 8:12; cf. Psalms 32:8, ‘I will instruct thee and lead thee in the way which thou shalt go.’ thy manna] The reference here seems to be to Numbers 11:6-9…
Read Cambridge on Nehemiah 9 →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 gave Your good Spirit to instruct them. You did not withhold Your manna from their mouths, and You gave them water for their thirst.
You gave also your good Spirit to instruct them, and didn’t withhold your manna from their mouth, and gave them water for their thirst.
You gave Your good Spirit to instruct them. You did not withhold Your manna from their mouths, and You gave them water for their thirst.
You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.
Tyndale line
Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
Thou gauest also thy good Spirite to instruct them, and withheldest not thy MAN from their mouth, and gauest them water for their thirst.
Strictly literal
Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
'And Thy good Spirit Thou hast given, to cause them to act wisely; and Thy manna Thou hast not withheld from their mouth, and water Thou hast given to them for their thirst,
And Your good Spirit You have given, || To cause them to act wisely; And Your manna You have not withheld from their mouth, || And water You have given to them for their thirst,
And thy good spirit thou gavest to make them intelligent, and thy manna thou withheldest not from their mouth, and water thou gavest them for their thirst.
Your good Spirit you gave them to instruct them, and your manna you did not withhold from their mouths, and water you gave them for their thirst.
From the Latin
And thou gavest them thy good Spirit to teach them, and thy manna thou didst not withhold from their mouth, and thou gavest them water for their thirst.
Simplified
You gave your good Spirit to teach them. You did not stop feeding them with your manna, and you gave them water when they were thirsty.
And you gave your good spirit to be their teacher, and did not keep back your manna from their mouths, and gave them water when they had need of it.
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 largely agree in this verse, with 11 of the 12 words matched. The Septuagint's word order and articles differ, but it conveys the same essential meaning as the Hebrew text.
וְרוּחֲךָ֨ הַטּוֹבָ֔ה נָתַ֖תָּ לְהַשְׂכִּילָ֑ם וּמַנְךָ֙ לֹא־ מָנַ֣עְתָּ מִפִּיהֶ֔ם וּמַ֛יִם נָתַ֥תָּה לָהֶ֖ם לִצְמָאָֽם׃
11 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.
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 Nehemiah 9:20
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.
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3mp
מָן (man) refers to manna, the bread from Heaven that sustained the Israelites during their 40 years in the wilderness. The term is thought to derive from the question 'What is it?' which reflects the people's confusion upon first encountering it. This connection is noted in Exodus 16:15.
מָן n.m. manna
base
מָן in Ex 16:15 (with reference to the manna), most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
ref
H4478a מָן manna H4478b מָן most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
4478 man mawn
from 4100; literally, a whatness (so to speak), i.e. manna
(so called from the question about it):--manna.
see HEBREW for 04100
מָן (man) — manna.
1) manna
1a) the bread from Heaven that fed the Israelites for 40 years of wilderness wanderings
מָן (man) — What?.
'What is it?'
Another spelling of mah (מָה "what?" H4100)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word צָמָא (tsama') means 'thirst' and can refer to both literal and figurative thirst. It is derived from the root word צָמָא (H6770). All entries consistently define it as thirst, with no significant disagreement among the lexicons.
צָמָא n.[m.] thirst
base
H6772 צָמָא thirst
6772 tsama' tsaw-maw'
from 6770; thirst (literally or figuratively):--thirst(-y).
see HEBREW for 06770
צָמָא (tsa.ma) — thirst.
thirst
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp