Ruth 2:15 — Word Study
WLCוַתָּ֖קָם לְלַקֵּ֑ט וַיְצַו֩ בֹּ֨עַז אֶת־ נְעָרָ֜יו לֵאמֹ֗ר גַּ֣ם בֵּ֧ין הָֽעֳמָרִ֛ים תְּלַקֵּ֖ט וְלֹ֥א תַכְלִימֽוּהָ׃
BSAWhen [Ruth] got upqûwm▸ [rose to her feet, stood up to glean] to gleanlâqaṭ [gather leftover crops] BoazBôʻaz orderedtsâvâh▸ [commanded, gave instructions to] his young mennaʻar [servants, workers] Even ifgam she gatherslâqaṭ▸ [picks up, collects] amongbêyn the sheavesʻômer [bundles of grain, cut grain] do notlôʼ insult herkâlam▸ [reproach, humiliate, or shame her]
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֖קָם | and she arose | Verb, Qal, sequential imperfect third person feminine singular |
| לְלַקֵּ֑ט | to glean | Preposition, verb piel infinitive construct common |
| וַיְצַו֩ | and he commanded | Verb, Piel, sequential imperfect third person masculine singular |
| בֹּ֨עַז | Boaz | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| נְעָרָ֜יו | servants his | Noun common masculine plural construct, suffix |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| גַּ֣ם | also | Adverb |
| בֵּ֧ין | between | Prep |
| הָֽעֳמָרִ֛ים | the sheaves | Particle, noun common masculine plural absolute |
| תְּלַקֵּ֖ט | she will glean | Verb, Piel, imperfect third person feminine singular |
| וְלֹ֥א | and not | Conjunction, particle |
| תַכְלִימֽוּהָ׃ | you must humiliate her | Verb hiphil imperfect second person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Ruth got up to glean, Boaz ordered his young men, “Even if she gathers among the sheaves, do not insult her. |
| KJV | And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: |
| ASV | And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not. |
| YLT | And she riseth to glean, and Boaz chargeth his young men, saying, 'Even between the sheaves she doth glean, and ye do not cause her to blush; |
| WEB | When she had risen up to glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and don’t reproach her. |
| BBE | And when she got ready to take up the grain, Boaz gave his young men orders, saying, Let her take it even from among the cut grain, and say nothing to her. |
Where they part company is תַכְלִימֽוּהָ — see How Translations Differ.
One main verb with several phrases providing context and instruction. The structure emphasizes the command and the conditions surrounding Ruth's gleaning.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבֹּעַז
verbקוּם
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 — Ruth 2:15
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 — Ruth's Gleaning in Boaz's Fieldgenerated
Ruth 2:15 describes a moment when Ruth, a Moabite widow, rises to glean in the fields of Boaz, her kinsman-redeemer. This act of gleaning was a means for the poor to gather leftover crops, and Boaz, recognizing her situation, commands his workers to treat her with respect. This scene highlights themes of kindness, provision, and social justice in the context of Israelite law, as seen in Leviticus 19:9-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 1:5 | Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — קוּם, va.Ta.komgenerated
The verb קוּם (qum) means to rise or stand up. In this context, it indicates Ruth's action of getting up to glean grain, which is a significant act of agency for her as a widow in a foreign land.
This verb is used in various contexts, often implying a sense of empowerment or taking action. Here, it shows Ruth's determination to provide for herself and her mother-in-law, Naomi.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses got up for קוּם.
Sentence Structuregenerated
The main verb in the sentence is וַיְצַו֩, and he commanded, which governs the entire clause. This verb is followed by a noun phrase that identifies the subject, Boaz, and a direct object that indicates what he commanded.
The structure emphasizes Boaz's authority and the imperative nature of his command to his young men regarding Ruth's treatment, showcasing the hierarchical relationships present in the text.
Septuagint Backgroundgenerated
The Septuagint translates קוּם as ἀνέστη, which also means 'to rise' but carries a slightly different nuance in Greek, suggesting a more definitive action of standing up.
The choice of ἐνετείλατο for וַיְצַו֩ indicates a strong command, aligning with the Hebrew meaning while also reflecting the authority of Boaz in the Greek context.
In plain words — the whole versegenerated
Ruth 2:15 tells us that Ruth got up to gather leftover grain in Boaz's field. Boaz, noticing her, commanded his workers not to insult or humiliate her. This shows his kindness and respect for Ruth, ensuring she can glean without fear of being shamed.
Frequently Asked Questionsgenerated
Ruth's action of getting up to glean signifies her initiative and determination to provide for herself and Naomi by collecting leftover crops from the harvest.
Boaz wanted to ensure that Ruth was treated with dignity and respect, acknowledging her vulnerable position as a foreign widow in need of support.
Gleaning was a practice allowed by the Law of Moses, providing for the poor and marginalized. It highlights themes of social justice and community care in Israel.
Boaz's instructions demonstrate his kindness, authority, and protective nature, showcasing him as a model of righteousness and generosity in the narrative.
Reflection Questionsgenerated
- What actions can I take to support those in need, like Ruth?
- How can I show kindness and respect to others in my community?
- In what ways can I be an advocate for those who are marginalized or vulnerable?
- What lessons can I learn from Boaz's treatment of Ruth in my own relationships?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ruth 2:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when she was risen up to glean,.... After she had ate sufficiently, and refreshed herself, she rose up from her seat to go into the field and glean again; which shows her industry: Boaz commanded
Read John Gill on Ruth 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: Boaz commanded his young men ...
Read Robert Jamieson on Ruth 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs if she were rude or impudent in so doing, as otherwise they should have thought. Quest. Why did he not rather give her as much corn as she could carry, and send her away? Answ. Because he would not have her to eat the bread of idleness, but honestly to get it with the sweat of her brow, according to her duty and present condition.
Read Matthew Poole on Ruth 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 2:15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:Ver. 15. And when she was risen up to glean.] After thanks returned, first to God, and then to Boaz, she returneth to her labour. Eat she did to live, not live to eat. Boaz commanded his young men.] These he bound to the good behaviour, as being apt enough to be unruly. Reproach her not,] sc., By rebuking her as too forwardly.
Read John Trapp on Ruth 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Let her glean even among the sheaves] This was a privilege; for no person should glean till the sheaves were all bound, and the shocks set up.
Read AdamClarke on Ruth 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Let her glean even among the sheaves — This was evidently a rare privilege, not at all allowed to ordinary gleaners. Reproach her not — Or, as in the margin, Shame her not.
Read Daniel Denison Whedon on Ruth 2 →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
When Ruth got up to glean, Boaz ordered his young men, “Even if she gathers among the sheaves, do not insult her.
When she had risen up to glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and don’t reproach her.
When Ruth got up to glean, Boaz ordered his young men, “Even if she gathers among the sheaves, do not insult her.
When she got up to gather grain, Boaz told his male servants, “Let her gather grain even among the bundles! Don’t chase her off!
Tyndale line
And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:
And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not.
And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not.
And when she had risen to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:
And when she arose to gleane, Boaz commanded his seruants, saying, Let her gather among the sheaues, and doe not rebuke her.
Strictly literal
And when she rose up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and ye shall not reproach her.
And she riseth to glean, and Boaz chargeth his young men, saying, 'Even between the sheaves she doth glean, and ye do not cause her to blush;
And she rises to glean, and Boaz charges his young men, saying, “Even between the sheaves she gleans, and you do not cause her to blush;
Then did she arise to glean: and Bo'az commanded his young men, saying, Even between the sheaves let her glean, and do not cause her to feel any shame;
As she got up to gather up grain, Boaz commanded his young men, saying, “Let her gather up the grain even among the bundles, and do not tell her not to.
From the Latin
And she arose from thence, to glean the ears of corn as before. And Booz commanded his servants, saying: If she would even reap with you, hinder her not:
Simplified
After Ruth went back to work Boaz told his men, “Let her pick up grain even among the sheaves. Don't say anything to embarrass her.
And when she got ready to take up the grain, Boaz gave his young men orders, saying, Let her take it even from among the cut grain, and say nothing to her.
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 states, "When Ruth got up to glean, Boaz ordered his young men, 'Even if she gathers among the sheaves, do not insult her.'" The Septuagint largely agrees with the Masoretic Text, matching 12 out of 13 words, although its word order and articles differ. The Dead Sea Scrolls (2Q16) also agree with the Masoretic Text, but include some partially restored words and four words supplied by an editor, indicating some textual variation in the transmission of this verse.
וַתָּ֖קָם לְלַקֵּ֑ט וַיְצַו֩ בֹּ֨עַז אֶת־ נְעָרָ֜יו לֵאמֹ֗ר גַּ֣ם בֵּ֧ין הָֽעֳמָרִ֛ים תְּלַקֵּ֖ט וְלֹ֥א תַכְלִימֽוּהָ׃
12 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.
[ותקם] ללקט ויצו בעז את נערי׳ו [לאמר] גם [בין] [העמרים] תלקט ולא תכלימו׳ה
8 words on the leather — 1 partly restored, 4 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 Ruth 2:15
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 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
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
לָקַט (laqat) means to pick up or gather, specifically referring to the act of gleaning. It has various forms, including Qal (to gather), Piel (to collect or gather up), and Pual (to be picked up). The entries highlight its use in contexts of gathering, both in agriculture and in collecting money.
[לָקַט] vb. pick or gather up, specif. glean
Qal
pick up, gather
specif. glean
Pi.
gather, gather up
fig. collect (money)
specif. glean
Pu. ye shall be picked up
Hithp. and there collected themselves worthless men unto Jephthah
base
H3950 לָקַט pick or gather up, specif. glean
3950 laqat law-kat'
a primitive root; properly, to pick up, i.e. (generally) to
gather; specifically, to glean:--gather (up), glean.
לָקַט (la.qat) — to gather.
1) to pick up, gather, glean, gather up
1a) (Qal)
1a1) to pick up, gather
1a2) to glean
1b) (Piel)
1b1) to gather, gather up
1b2) to collect (money)
1b3) to glean
1c) (Pual) to be picked up
1d) (Hithpael) to collect oneself
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
Glean
The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
בֹּ֫עַז (Boaz) refers to a man from the tribe of Judah, known as the kinsman-redeemer of Ruth, and is also the name of a pillar in Solomon's temple. The word may imply 'quickness,' though its exact meaning is uncertain. Boaz is first mentioned in the Book of Ruth and is noted as an ancestor of David.
בֹּ֫עַז n.pr.m. (quickness?)—kinsman of Naomi, who married Ruth
name of the left hand of two pillars set up before temple
base
H1162 בֹּ֫עַז (quickness?) . kinsman of Naomi, who married Ruth
. name of the left hand of two pillars set up before temple
1162 Bo`az bo'-az
from an unused root of uncertain meaning; Boaz, the ancestor
of David; also the name of a pillar in front of the
temple:--Boaz.
בֹּ֫עַז (bo.az) — Boaz.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Rut.2.1;
son of: Salmon (H8007) and Rahab (H7343); married to Ruth (H7327);
father of: Obed (H5744)
Also named: Booz (Βοόζ "Boaz" G1003)
§ Boaz = "fleetness"
1) ancestor of David, kinsman-redeemer to Ruth, daughter-in-law of Naomi
2) name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
בֹּ֫עַז (bo.az) — Boaz.
§ Boaz = "fleetness"
name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
N-proper — Noun proper masculineHNpm
bo'-az (bo`az; Booz; "quickness" (?) Ru 2-4; 1Ch 2:11,12; Mt 1:5; Lu 3:32):
(1) A resident of Bethlehem and kinsman of Elimelech, Naomi's husband. In Ru 2:1 he is described as a gibbor chayil, a phrase which can mean either "a mighty man of valor" or else "a man of position and wealth." The latter is probably the sense in which the phrase is applied to Boaz (compare 1Sa 9:1). He had fields outside the town, and to them Ru went to glean. Boaz noticed her and extended special kindness and protection to her, bidding her remain with his female workers, and charging the men not to illtreat her, and also giving her of the reapers'…
Boaz
Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the “levirate law” the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.
(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
(fleetness). A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. (Ruth 4:1) Boaz is mentioned in the genealogy of Christ, (Matthew 1:5) (B.C. 1250, but there is great difficulty in assigning his date.) The name of one of Solomon’s brazen pillars erected in the temple porch. [JACHIN] It stood on the left, and was eighteen cubits high. (1 Kings 7:15; 21; 2 Chronicles 3:15; Jeremiah 52:21)
Ru 2:1, a wealthy Bethlehemite, a descendant of Judah, through whom is traced the regular succession of Jewish kings, Mt 1:5. His conduct in the case of Ruth proves him to have been a man of fine spirit and of strict integrity. He admitted the claim which Ruth had upon him as a near kinsman: under the obligations of the Levitical law, he married the poor gleaner, and thus became one of the ancestors of David, and also of David’s Son and Lord. He was the father of Obed, Obed was the father of Jesse, and Jesse of David. The whole narrative is a beautiful picture of the simplicity of the age, when artificial courtesies had not usurped the place of natural and sincere expressions of love.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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.'
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
עֹ֫מֶר (omer) refers to both a sheaf and a measure of dry volume, specifically one-tenth of an ephah, approximately two liters. The term is derived from a root meaning 'heap.' It appears in the context of agricultural produce, particularly in Exodus 16.
עֹ֫מֶר n.m. sheaf
base
עֹ֫מֶר n.m. omer;—a measure, only Ex 16
base
H6016a עֹ֫מֶר sheaf H6016b עֹ֫מֶר omer;—a measure
6016 `omer o'-mer
from 6014; properly, a heap, i.e. a sheaf; also an omer, as a
dry measure:--omer, sheaf.
see HEBREW for 06014
עֹ֫מֶר (o.mer) — sheaf.
sheaf
עֹ֫מֶר (o.mer) — omer.
1) omer
1a) a dry measure of 1/10 ephah (about 2 litres)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
לָקַט (laqat) means to pick up or gather, specifically referring to the act of gleaning. It has various forms, including Qal (to gather), Piel (to collect or gather up), and Pual (to be picked up). The entries highlight its use in contexts of gathering, both in agriculture and in collecting money.
[לָקַט] vb. pick or gather up, specif. glean
Qal
pick up, gather
specif. glean
Pi.
gather, gather up
fig. collect (money)
specif. glean
Pu. ye shall be picked up
Hithp. and there collected themselves worthless men unto Jephthah
base
H3950 לָקַט pick or gather up, specif. glean
3950 laqat law-kat'
a primitive root; properly, to pick up, i.e. (generally) to
gather; specifically, to glean:--gather (up), glean.
לָקַט (la.qat) — to gather.
1) to pick up, gather, glean, gather up
1a) (Qal)
1a1) to pick up, gather
1a2) to glean
1b) (Piel)
1b1) to gather, gather up
1b2) to collect (money)
1b3) to glean
1c) (Pual) to be picked up
1d) (Hithpael) to collect oneself
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
Glean
The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
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
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
V-Hiphil-Imperf-2mp | Suff — Verb hiphil imperfect second person masculine plural · suffixHVhi2mp/Sp3fs
