Psalms 37:25 — Word Study
WLCנַ֤עַר׀ הָיִ֗יתִי גַּם־ זָ֫קַ֥נְתִּי וְֽלֹא־ רָ֭אִיתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־ לָֽחֶם׃
BSAI once washâyâh■ [in my youth, a young person] ◂youngnaʻar and nowgam am oldzâqên■ [grown old, advanced in years] yet neverlôʼ have I seenrâʼâh■ ◂the righteoustsaddîyq [just, upright, righteous person, not forsaken, nor abandoned] abandonedʻâzab or their childrenzeraʻ [offspring, descendants, seed, needing to, having to] beggingbâqash for breadlechem [sustenance, nourishment]
| Greek | English | Parsing |
|---|---|---|
| נַ֤עַר׀ | a young man | Noun common, masculine singular absolute |
| הָיִ֗יתִי | I have been | Verb, Qal, perfect first person common singular |
| גַּם־ | also | Adverb |
| זָ֫קַ֥נְתִּי | I am old | Verb, Qal, perfect first person common singular |
| וְֽלֹא־ | and not | Conjunction, particle |
| רָ֭אִיתִי | I have seen | Verb, Qal, perfect first person common singular |
| צַדִּ֣יק | [the] righteous | Adj |
| נֶעֱזָ֑ב | forsaken | Verb, Niphal, participle (active) masculine singular |
| וְ֝זַרְע֗וֹ | and offspring his | Conjunction, noun common masculine singular construct, suffix |
| מְבַקֶּשׁ־ | seeking | Verb, Piel, participle (active) masculine singular |
| לָֽחֶם׃ | food | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I once was young and now am old, yet never have I seen the righteous abandoned or their children begging for bread. |
| KJV | I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. |
| ASV | I have been young, and now am old; Yet have I not seen the righteous forsaken, Nor his seed begging bread. |
| YLT | Young I have been, I have also become old, And I have not seen the righteous forsaken, And his seed seeking bread. |
| WEB | I have been young, and now am old, yet I have not seen the righteous forsaken, nor his children begging for bread. |
| BBE | I have been young, and now am old, but I have not seen the good man without help, or his children looking for bread. |
All translations agree on the essential meaning of the verse.
The structure features a main clause followed by subordinate clauses that elaborate on the psalmist's observations.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbהָיָה
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 37:25
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 Reflection on God’s Faithfulnessgenerated
Psalm 37:25 reflects the psalmist's personal testimony about God's faithfulness throughout his life. He recalls being young and now being old, yet he has never witnessed the righteous being abandoned by God or their children left to beg for food. This verse emphasizes the security and provision God offers to those who live justly, contrasting their fate with that of the wicked, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:9–18 | Do not discard me in my old age; do not forsake me when my strength fails. |
| 2 | Job 32:6–7 | So Elihu son of Barachel the Buzite declared: “I am young in years, while you are old; that is why I was timid and afraid to tell you what I know. |
| 3 | Acts 21:16 | Some of the disciples from Caesarea accompanied us, and they took us to stay at the home of Mnason the Cypriot, an early disciple. |
| 4 | Philemon 1:8–9 | So although in Christ I am bold enough to order you to do what is proper, |
| 5 | Psalm 37:28 | For the LORD loves justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — צַדִּ֣יק, tza.Dikgenerated
The word צַדִּיק (tsaddiyq) refers to a person who is just, upright, and righteous. It encompasses moral integrity and adherence to God's standards, often describing those who are in right standing with Him. The parsing as an adjective indicates that it describes a quality of individuals rather than a specific action.
In this verse, the righteous are contrasted with the forsaken, highlighting the faithfulness of God to those who uphold justice and righteousness. This term is central to the psalmist's assertion that God provides for the needs of the righteous and their descendants.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, with all versions affirming that the righteous are not forsaken and their children do not beg for bread.
Sentence Structuregenerated
The verse consists of a main clause followed by several subordinate clauses that elaborate on the psalmist's observations. The finite verb רָ֭אִיתִי (I have seen) anchors the statement, with the subject צַדִּ֣יק (the righteous) and the participle נֶעֱזָ֑ב (forsaken) forming a clear relationship.
The structure emphasizes the psalmist's personal testimony, with a reflective tone that connects his past experiences to a broader truth about God's faithfulness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew צַדִּ֣יק is rendered as δίκαιον (dikaios), which carries a similar meaning of righteousness. This choice indicates a continuity of the concept of justice and moral integrity across both Hebrew and Greek texts.
The Greek term ἐγκαταλελειμμένον is used for נֶעֱזָ֑ב, suggesting a strong emphasis on abandonment, reflecting the same concern for the fate of the righteous.
In plain words — the whole versegenerated
Psalm 37:25 shares the psalmist's life experience, stating that he has never seen the righteous abandoned or their children begging for food. This verse highlights God's faithfulness to those who live justly and the assurance that they will be cared for.
Frequently Asked Questionsgenerated
Being righteous refers to living in accordance with God's laws and principles, demonstrating moral integrity and justice.
The verse assures that God does not forsake the righteous, meaning He will provide for their needs and those of their descendants.
The psalmist's testimony serves as a witness to God's faithfulness over a lifetime, encouraging others to trust in God's provision.
This verse reveals that God is faithful and caring, ensuring that the righteous are not abandoned and that their needs are met.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I cultivate righteousness in my daily actions?
- What does it mean for me to trust in God's faithfulness?
- How can I support others who may feel abandoned or in need?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's provision and the nature of righteousness, illustrating its significance in their teachings.
They can never be oppressed by the fasting of famine whose bread is that “they should do the will of the Father who is in heaven” and whose soul that “bread that comes down from heaven” nourishes.Early Church Fathers on Psalms 37 →
If you take it at face value, the meaning is obvious: in his own lifetime, David never saw the just forsaken. But a lifespan is brief, and the statement is moreover incredible.Early Church Fathers on Psalms 37 →
And therefore the Prophet added: I was young, and I grew old: so the Latins have it; but some according to the Greeks have it: I was young, and indeed I grew old, and I have not seen the righteous forsaken, nor his seed seeking bread.Early Church Fathers on Psalms 37 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 37:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have been young, and [now] am old,.... The psalmist makes mention of his age, which takes in the whole compass of his life, to command attention to what he was about to say; which was founded upon
Read John Gill on Psalms 37 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. I have been young ... righteous forsaken - i:e., forsaken utterly (cf. Psalms 37:28).
Read Robert Jamieson on Psalms 37 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis assertion seems to be contradicted by many experiences; nor can it be denied, that both good men and their children have sometimes been reduced to great want. Quest. How then is this true? Answ. 1. Some render the last clause thus, nor (did I ever see) his seed, ( to wit, forsaken, as was now said,) though begging bread. So the sense is, I have seen him brought to beggary, yet even then God did not forsake him. But this sense agrees not with the context nor scope, which is to show the plenty and prosperity where with God blesseth him. 2. This is to be understood of the seed of the righteous treading in their fathers’ steps, from which if they degenerate, they lose all their privileges…
Read Matthew Poole on Psalms 37 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:25 I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread.Ver. 25. I have been young, &c.] Here he recordeth an experiment of his (such as whereof Psalms 119:1-176 is mostly made up), and if other men’ s experiences agree not altogether with his, it is no wonder; kings use not to mind beggars. Or he might only mean vagrants; according to that, "Let their children be vagabonds, and beg their bread." Good men may be compelled to crave their bread, as David himself did of Ahimelech, the high priest; as Elijah did of the widow of Sarepta; as those pauperes de Lugduno, and many others have lived upon alms. But seldom or never have…
Read John Trapp on Psalms 37 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. I have been young, and now am old] I believe this to be literally true in all cases. I am now grey-headed myself; I have travelled in different countries, and have had many opportunities of seeing and conversing with religious people in all situations in life; and I have not, to my knowledge, seen one instance to the contrary. I have seen no righteous man forsaken, nor any children of the righteous begging their bread. God puts this honour upon all that fear him; and thus careful is he of them, and of their posterity.
Read AdamClarke on Psalms 37 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have been young - The idea in this whole passage is, “I myself have passed through a long life. I have had an opportunity of observation, wide and extended.
Read Albert Barnes on Psalms 37 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. I have been young, etc.—Undoubtedly the psalmist here gives the result of personal observation as an old man.
Read Daniel Denison Whedon on Psalms 37 →The verse in English, compared — 16 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
I once was young and now am old, yet never have I seen the righteous abandoned or their children begging for bread.
I have been young, and now am old, yet I have not seen the righteous forsaken, nor his children begging for bread.
I once was young and now am old, yet never have I seen the righteous abandoned or their children begging for bread.
I was once young, now I am old. I have never seen a godly man abandoned, or his children forced to search for food.
Tyndale line
I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
I have been young, and now am old; Yet have I not seen the righteous forsaken, Nor his seed begging bread.
I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread.
I have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread.
I haue beene yong, and am olde: yet I sawe neuer the righteous forsaken, nor his seede begging bread.
Strictly literal
I have been young, and now am old, and I have not seen the righteous forsaken, nor his seed seeking bread:
Young I have been, I have also become old, And I have not seen the righteous forsaken, And his seed seeking bread.
I have been young, || I have also become old, || And I have not seen the righteous forsaken, || And his seed seeking bread.
I have been young, and I am also grown old: yet have I never seen the righteous forsaken, nor his seed seeking for bread.
I was young and now am old; I have never seen the righteous person abandoned or his children begging for bread.
Simplified
Once I was young, and now I've grown old, yet I've never seen those who do right abandoned, nor their children having to beg for bread.
I have been young, and now am old, but I have not seen the good man without help, or his children looking for bread.
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 of Psalms 37:25 states, "נַ֤עַר׀ הָיִ֗יתִי גַּם־ זָ֫קַ֥נְתִּי וְֽלֹא־ רָ֭אִיתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־ לָֽחֶם׃" The Septuagint agrees with the Masoretic Text, matching all 11 words in a word-by-word correspondence, although the word order and articles differ as per the Septuagint's style. There are no significant differences in wording between these witnesses for this verse.
נַ֤עַר׀ הָיִ֗יתִי גַּם־ זָ֫קַ֥נְתִּי וְֽלֹא־ רָ֭אִיתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־ לָֽחֶם׃
11 of the 11 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 Psalms 37:25
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.
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
זָקֵן (zaqen) is a Hebrew verb meaning to be or become old. It has a basic meaning of aging, with forms indicating both the process of growing old and the state of being old. The entries highlight its use in different grammatical aspects, such as Qal and Hiphil, but do not provide specific verse references.
זָקֵן vb. be or become old
Qal be (or become) old
Hiph. shew age, grow old
base
H2204 זָקֵן be or become old
2204 zaqen zaw-kane'
a primitive root; to be old:--aged man, be (wax) old (man).
זָקֵן (za.qen) — be old.
1) to be old, become old
1a) (Qal) to be old, become old
1b) (Hiphil) to grow old, show age
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
old.
See AGE, OLD.
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
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
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 absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
