Psalms 127:2 — Word Study
WLCשָׁ֤וְא לָכֶ֨ם׀ מַשְׁכִּ֪ימֵי ק֡וּם מְאַֽחֲרֵי־ שֶׁ֗בֶת אֹ֭כְלֵי לֶ֣חֶם הָעֲצָבִ֑ים כֵּ֤ן יִתֵּ֖ן לִֽידִיד֣וֹ שֵׁנָֽא׃
BSAIn vainshâvᵉʼ [to no purpose, empty] riseqûwm earlyshâkam [at dawn, before sunrise] and stay upyâshab lateʼâchar [into the night, delaying rest] toilingʻetseb [laboring, working hard] for breadlechem [food, sustenance] to eatʼâkal forkên He givesnâthan▸ [graciously provides, bestows] sleepshênâh [rest, refreshment] to His belovedyᵉdîyd [loved ones, cherished ones, those dear to Him]
| Greek | English | Parsing |
|---|---|---|
| שָׁ֤וְא | vanity | Noun common, masculine singular absolute |
| לָכֶ֨ם׀ | [belongs] to you | Preposition, suffix |
| מַשְׁכִּ֪ימֵי | [who] rise early | Verb, Hiphil, participle (active) masculine plural common |
| ק֡וּם | to rise | Verb, Qal, infinitive construct common |
| מְאַֽחֲרֵי־ | [who] delay | Verb, Piel, participle (active) masculine plural common |
| שֶׁ֗בֶת | to sit | Verb, Qal, infinitive construct common |
| אֹ֭כְלֵי | [who] eat | Verb, Qal, participle (active) masculine plural common |
| לֶ֣חֶם | [the] bread of | Noun common, masculine singular construct |
| הָעֲצָבִ֑ים | labors | Particle, noun common masculine plural absolute |
| כֵּ֤ן | thus | Adverb |
| יִתֵּ֖ן | he gives | Verb, Qal, imperfect third person masculine singular |
| לִֽידִיד֣וֹ | to beloved [one] his | Preposition, suffix |
| שֵׁנָֽא׃ | sleep | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In vain you rise early and stay up late, toiling for bread to eat— for He gives sleep to His beloved. |
| KJV | It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. |
| ASV | It is vain for you to rise up early, To take rest late, To eat the bread of toil; For so he giveth unto his beloved sleep. |
| YLT | Vain for you who are rising early, Who delay sitting, eating the bread of griefs, So He giveth to His beloved one sleep. |
| WEB | It is vain for you to rise up early, to stay up late, eating the bread of toil, for he gives sleep to his loved ones. |
| BBE | It is of no use for you to get up early, and to go late to your rest, with the bread of sorrow for your food; for the Lord gives to his loved ones in sleep. |
The translations agree on the essential meaning of שָׁוְא.
The sentence centers around the main clause with supporting phrases that illustrate the futility of labor without divine support.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁוְא
verbשָׁכַם
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 — Psalms 127:2
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 — A Wisdom Psalm on Labor and Restgenerated
Psalm 127:2 reflects on the futility of human efforts when not aligned with God's will. The psalmist emphasizes that rising early and staying up late to toil for sustenance is pointless if it is not under God's provision. This theme resonates throughout the psalm, which begins with the importance of God's role in building and protecting, and concludes with the blessing of children as a heritage from the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:5–6 | You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah |
| 2 | Ecclesiastes 1:14 | I have seen all the things that are done under the sun, and have found them all to be futile, a pursuit of the wind. |
| 3 | Ecclesiastes 2:1–11 | I said to myself, “Come now, I will test you with pleasure; enjoy what is good!” But it proved to be futile. |
| 4 | Ecclesiastes 4:8 | There is a man all alone, without even a son or brother. And though there is no end to his labor, his eyes are still not content with his wealth: “For whom do I toil and bereave my soul of enjoyment?” This too is futile—a miserable task. |
| 5 | Proverbs 31:15–18 | She rises while it is still night to provide food for her household and portions for her maidservants. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׁוְא, shav'generated
The Hebrew word שָׁוְא (*shav*) translates to vanity or emptiness. It suggests actions that are futile or without value, highlighting the idea that labor without divine blessing is ultimately meaningless.
This word is often associated with falsehood and deceit, emphasizing that human efforts can be deceptive if not grounded in God's purpose. The lexicons indicate its use in contexts that denote moral or spiritual emptiness, reinforcing the message of reliance on God.
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 יִתֵּן, he gives, which governs the overall meaning of the verse. The structure emphasizes the futility of laboring without divine support, with several phrases detailing the actions of rising early and staying up late.
The sentence is built around a series of participles and infinitives that describe the actions taken by those who toil, illustrating the contrast between human effort and God's provision.
Septuagint Backgroundgenerated
The Septuagint translates שָׁוְא as μάτην, which carries a similar meaning of futility. This choice reflects a consistent interpretation of the Hebrew text, emphasizing the emptiness of labor without divine assistance.
The use of ὕπνον for sleep in the Septuagint shows a direct correlation to the Hebrew, indicating a shared understanding of God's provision of rest.
In plain words — the whole versegenerated
Psalm 127:2 tells us that rising early and staying up late to work hard for food is pointless if God is not involved. Instead, God graciously provides sleep and rest to those He loves, showing that reliance on Him is key to true peace.
Frequently Asked Questionsgenerated
To labor in vain means to work hard without achieving meaningful results, especially when not aligned with God's will.
God provides for His beloved by granting them rest and ensuring their needs are met, highlighting His care and concern.
Sleep symbolizes peace and rest, indicating that God offers comfort and assurance to those who trust in Him.
The psalm emphasizes that children are a blessing from God, reinforcing the idea that family is part of His provision for those He loves.
Reflection Questionsgenerated
- In what areas of my life am I working hard without seeking God's guidance?
- How can I better recognize and appreciate the ways God provides for me?
- What does it mean for me to find rest in God amidst my daily labor?
- How can I cultivate a mindset that values God's blessings over my own efforts?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the themes of humility and reliance on God for all good things.
If we wish to be guarded by Him who was humbled for our sakes, and who was exalted to keep us, let us be humble. Let no one assume anything unto himself. No man has any good, except he has received it from Him who alone is good.Early Church Fathers on Psalms 127 →
But what kind of fruit they ought to bring forth is added: "And your fruit should remain." Everything for which we labor according to the present age barely suffices until death. For death intervening cuts off the fruit of our labor.Early Church Fathers on Psalms 127 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 127:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] vain for you to rise up early, to sit up late,.... A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Psalms
Read John Gill on Psalms 127 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows.
Read Robert Jamieson on Psalms 127 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe directs his speech to the persons forementioned, the builders or watchmen, of both which sorts there are many that use the following course. To rise up early, to sit late; to use constant and unwearied diligence, from the very dawning of the day unto the dark night, that so you may accomplish your designs. To eat the bread of sorrows; to eat the bread which you get by excessive and grievous pains. So, to wit, by his blessing, which, though not expressed, is sufficiently understood out of the former verse, where it is twice expressed. As therefore he saith it is in vain for them to build or watch, if God do not give his blessing and assistance, ; so here he adds that it is in vain to be…
Read Matthew Poole on Psalms 127 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 127:2 [It is] vain for you to rise up early, to sit up late, to eat the bread of sorrows: [for] so he giveth his beloved sleep.Ver. 2. It is vain for you to rise up early] Diluculantes surgere, tardantes sedere, to toil and moil in the world. It were to be wished that this Nisi, nisi, frustra, frustra, were ever sounding in the ears of worldlings, who will needs act upon their own principles; "God is not in all their thoughts." To eat the bread of sorrows] i.e. Hardly gotten, or that men can scarce beteem themselves, they are so miserable and parsimonious; or, bread eaten with carefulness, as Ezekiel 12:19 : certainly men may sooner by their care add a furlong to their sorrow than a…
Read John Trapp on Psalms 127 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) It . . . sleep.—This verse, of the literal rendering of which there is no question, has met with many different interpretations. About the first clause there is no difference. Early rising, to pursue the business of the day, is vain without the Divine blessing on the labour. The next two clauses admit two different interpretations. Some connect the sitting down with the meal: “delaying to sit down and eat the bread of cares” (or sorrow), i.e., so immersed in business as to allow hardly time for meals. But it seems far more natural to take the Hebrew in its more extended sense of resting, and so explain, nearly as the Authorised Version:— “It is in vain to rise early; To delay the hour…
Read Charles John Ellicott on Psalms 127 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. It is vain for you to rise up early] There seems to be here an allusion to the daily and nightly watches which Nehemiah instituted. The people are worn out with constant labour and watching; he therefore divided them in such a manner, that they who had worked in the day should rest by night, and that they who worked by night should rest in the day; and thus his beloved, a title of the Jews, the beloved of God, got sleep, due refreshment, and rest. As for Nehemiah and his servants, they never put off their clothes day or night but for washing.
Read AdamClarke on Psalms 127 →CambridgeThe Cambridge Bible for Schools and Colleges2. Vain is it for you, O ye that rise up early and sit down late, Eating the bread of toil. Anxious toilers are addressed. ‘Uprising’ and ‘downsitting,’ as in Psalms 139:2, denote activity and rest. Men may begin their labours early, and continue them late; they may win their subsistence by a succession of unremitting labours (the word is plural), and lose all enjoyment of it through constant anxiety; but all this self-tormenting care is needless. For ‘toil’ cp. Proverbs 5:10 (thy labours = the results of thy toil); Proverbs 10:22 (R.V. marg.); Genesis 3:16 (sorrow), 17 (R.V. toil). for so he giveth his beloved sleep] Omit for. This is the natural rendering of the Heb. text, but the sense…
Read Cambridge on Psalms 127 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is vain for you to rise up early - The psalmist does not here say that it is improper to rise early; or that there could be no advantage in it; or that people would be more likely to be successful
Read Albert Barnes on Psalms 127 →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
In vain you rise early and stay up late, toiling for bread to eat— for He gives sleep to His beloved.
It is vain for you to rise up early, to stay up late, eating the bread of toil, for he gives sleep to his loved ones.
In vain you rise early and stay up late, toiling for bread to eat—for He gives sleep to His beloved.
It is vain for you to rise early, come home late, and work so hard for your food. Yes, he can provide for those whom he loves even when they sleep.
Tyndale line
It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
It is vain for you to rise up early, To take rest late, To eat the bread of toil; For so he giveth unto his beloved sleep.
It is vain for you that ye rise up early, and so late take rest, and eat the bread of toil: for so he giveth unto his beloved sleep.
It is vain for you to rise early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
It is in vaine for you to rise earely, and to lie downe late, and eate the bread of sorow: but he wil surely giue rest to his beloued.
Strictly literal
It is vain for you to rise up early, to lie down late, to eat the bread of sorrows: so to his beloved one he giveth sleep.
Vain for you who are rising early, Who delay sitting, eating the bread of griefs, So He giveth to His beloved one sleep.
Vain for you who are rising early, || Who delay sitting, eating the bread of griefs, || So He gives sleep to His beloved one.
It is in vain for you to be early in rising, to be late in sitting up, eating the bread of painful toils; [for] so doth he give unto his beloved during sleep.
It is useless for you to rise up early, to come home late, or to eat the bread of hard work, for Yahweh provides for his beloved as they sleep.
From the Latin
For thou shalt eat the labours of thy hands: blessed art thou, and it shall be well with thee.
Simplified
It's useless to get up early in the morning and go to work, and stay late into the evening, worrying about earning enough to eat, when the Lord gives rest to those he loves.
It is of no use for you to get up early, and to go late to your rest, with the bread of sorrow for your food; for the Lord gives to his loved ones in sleep.
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 align closely in their wording, with 11 of the 13 words matched. The Dead Sea Scrolls present some restoration, but the core message remains consistent across these texts, affirming the psalmist's emphasis on divine provision.
שָׁ֤וְא לָכֶ֨ם׀ מַשְׁכִּ֪ימֵי ק֡וּם מְאַֽחֲרֵי־ שֶׁ֗בֶת אֹ֭כְלֵי לֶ֣חֶם הָעֲצָבִ֑ים כֵּ֤ן יִתֵּ֖ן לִֽידִיד֣וֹ שֵׁנָֽא׃
11 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.
שוא ל׳כם [משכימי] [קום] [מאחרי] [שבת] [אכלי] לחם העצבים [כן] יתן [לידיד׳ו] [שנא]
4 words on the leather — 1 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 Psalms 127:2
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.
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
שָׁכַם (shakam) is a verb that means to rise or start early. It is a denominative form derived from a root meaning to incline or load up. The entries indicate its use primarily in the Hiphil form, suggesting actions like getting up early or making an early start.
[שָׁכַם] 65 vb. Hiph. denom. start, rise, early
base
H7925 שָׁכַם vb. Hiph. denom. start, rise, early
7925 shakam shaw-kam'
a primitive root; properly, to incline (the shoulder to a
burden); but used only as denominative from 7926; literally,
to load up (on the back of man or beast), i.e. to start early
in the morning:--(arise, be up, get (oneself) up, rise up)
early (betimes), morning.
see HEBREW for 07926
שָׁכַם (sha.kham) — to rise.
1) to rise or start early
1a) (Hiphil)
1a1) to rise early, make an early start
1a2) early (as adverb)
V-Hiphil — Verb · Hiphil · participle (active) masculine plural commonHVhrmpc
ur'-li (orthros, and related words; proi):
The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word אָחַר (achar) is a primitive root meaning to delay, tarry, or remain behind. It covers actions like procrastination and hindering others. The entries indicate its use in both Qal and Piel forms, with the Piel form emphasizing causing delay. There is a mention of a verse where it is used, but no specific reference is provided.
אָחַר vb. to remain behind, delay, tarry
Qal and I have tarried until now
Pi.
intensive, delay, tarry
causat. of Qal, cause one to delay, hinder; keep back (= bring late)
base
H309 אָחַר to remain behind, delay, tarry .and I have tarried until now
. . intensive, delay, tarry
. causat. of Qal, cause one to delay, hinder; keep back (= bring late)
309 'achar aw-khar'
a primitive root; to loiter (i.e. be behind); by implication
to procrastinate:--continue, defer, delay, hinder, be late
(slack), stay (there), tarry (longer).
אָחַר (a.char) — to delay.
1) to delay, hesitate, tarry, defer, remain behind
1a) (Qal)
1a1) to delay, tarry (intensive)
1a2) to cause one to delay, hinder, keep back
1b) (Piel) to delay, wait, stay behind (but not in hope)
Also means: ya.char (יָחַר "to delay" H3186)
V-Piel — Verb · Piel · participle (active) masculine plural commonHVprmpc
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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 — Verb · Qal · participle (active) masculine plural commonHVqrmpc
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֶ֫צֶב (etseb) has meanings related to both physical and emotional experiences, including pain, toil, and sorrow, as well as a reference to a vessel. It is derived from a root that suggests painful toil and can also denote an object or idol. The term appears in contexts that emphasize hardship and labor.
ref
H6089a עֶ֫צֶב pain, hurt, toil H6089b עֶ֫צֶב vessel (as fashioned)
6089 `etseb eh'-tseb
from 6087; an earthen vessel; usually (painful) toil; also a
pang (whether of body or mind): grievous, idol, labor, sorrow.
see HEBREW for 06087
עֶ֫צֶב (e.tsev) — toil.
1) pain, hurt, toil, sorrow, labour, hardship
1a) pain
1b) hurt, offense
1c) toil, hardship
עֶ֫צֶב (e.tsev) — vessel.
1) vessel, creation, object
2) (TWOT) idol
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
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-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יָדִיד (yadid) means 'beloved' or 'lovely' and is used poetically in the Old Testament. It is derived from a root meaning 'to love.' The entries indicate that it can refer to something or someone that is amiable or well-loved, with no significant disagreements among the lexicons.
[יָדִיד] adj. (poet.) beloved
my beloved
lovely
a song of love
base
H3039a יָדִיד beloved H3039b יָדִיד beloved
3039 ydiyd yed-eed'
from the same as 1730; loved:--amiable, (well-)beloved,
loves.
see HEBREW for 01730
יָדִיד (ye.did) — beloved.
1) beloved
2) lovely
יָדִידָה (ye.di.dah) — love.
love
Prep | Adj | Suff — Preposition · suffixHR/Aamsc/Sp3ms
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
N-fs — Noun common · feminine singular absoluteHNcfsa