Amos 8:6 — Word Study
WLCלִקְנ֤וֹת בַּכֶּ֙סֶף֙ דַּלִּ֔ים וְאֶבְי֖וֹן בַּעֲב֣וּר נַעֲלָ֑יִם וּמַפַּ֥ל בַּ֖ר נַשְׁבִּֽיר׃
BSALet us buyqânâh [acquire, purchase] the poordal [needy, weak] with silverkeçeph [money, payment] and the needyʼebyôwn [oppressed, in need of help] forʻâbûwr a pair of sandalsnaʻal [shoes] sellingshâbar▸ even the chaffmappâl [refuse, waste] with the wheatbâr [grain, pure corn]
| Greek | English | Parsing |
|---|---|---|
| לִקְנ֤וֹת | to buy | Preposition, verb qal infinitive construct common |
| בַּכֶּ֙סֶף֙ | for silver | Preposition, noun common masculine singular absolute |
| דַּלִּ֔ים | poor [people] | Adj |
| וְאֶבְי֖וֹן | and [the] needy | Conjunction |
| בַּעֲב֣וּר | for sake of | Preposition, noun common masculine singular construct |
| נַעֲלָ֑יִם | a pair of sandals | Noun common, feminine dual absolute |
| וּמַפַּ֥ל | and refuse of | Conjunction, noun common masculine singular construct |
| בַּ֖ר | grain | Noun common, masculine singular absolute |
| נַשְׁבִּֽיר׃ | we will sell grain | Verb, Hiphil, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let us buy the poor with silver and the needy for a pair of sandals, selling even the chaff with the wheat!” |
| KJV | That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? |
| ASV | that we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat? |
| YLT | To purchase with money the poor, And the needy for a pair of sandals, Yea, the refuse of the pure corn we sell. |
| WEB | that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’” |
| BBE | Getting the poor for silver, and him who is in need for the price of two shoes, and taking a price for the waste parts of the grain. |
Where they part company is נַשְׁבִּֽיר — see How Translations Differ.
The main clause is supported by two additional phrases that detail the objects of the action, creating a layered meaning of exploitation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 — Amos 8:6
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 — Condemnation of Social Injusticegenerated
Amos 8:6 illustrates the greed of the Israelites as they plot to buy the poor and needy for their own gain. This verse is part of a larger message in Amos, where God condemns the exploitation of the vulnerable and warns of impending judgment for such actions. The surrounding verses highlight a society focused on profit at the expense of justice, reflecting a deep moral decay.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 8:4 | Hear this, you who trample the needy, who do away with the poor of the land, |
| 2 | Amos 2:6 | This is what the LORD says: “For three transgressions of Israel, even four, I will not revoke My judgment, because they sell the righteous for silver and the needy for a pair of sandals. |
| 3 | Leviticus 25:39–42 | If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor. |
| 4 | Nehemiah 5:1–5 | About that time there was a great outcry from the people and their wives against their fellow Jews. |
| 5 | Joel 3:3–6 | They cast lots for My people; they bartered a boy for a prostitute and sold a girl for wine to drink. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — לִקְנ֤וֹת, lik.Notgenerated
The verb קָנָה (*qanah*) means to buy or acquire, emphasizing the act of ownership. It appears in various contexts throughout the Old Testament, often related to God's redemption of His people, highlighting the seriousness of acquiring something valuable.
In this verse, it underscores the immoral intent to purchase the poor with silver, showing a blatant disregard for their dignity and humanity. The use of this verb in a context of exploitation reveals the depth of social injustice being addressed.
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 לִקְנ֤וֹת, to buy, governs the entire verse, with several phrases detailing the objects of this action. The structure emphasizes the exploitation of the poor and needy, with the verb appearing first to highlight the central action of the sentence.
The sentence includes multiple objects: דַּלִּ֔ים (the poor) and אֶבְי֖וֹן (the needy), along with the prepositional phrases indicating the means of acquisition, creating a clear picture of the corrupt intentions of the speaker.
Septuagint Backgroundgenerated
The Septuagint translates לִקְנ֤וֹת as κτᾶσθαι, which means 'to acquire' or 'to possess.' This choice reflects a similar emphasis on the act of buying but may carry a broader connotation of ownership.
The Greek translation also uses ἐμπορευσόμεθα for נַשְׁבִּֽיר, indicating a commercial transaction, which aligns with the Hebrew context of exploitation and profit-making.
In plain words — the whole versegenerated
Amos 8:6 shows the people of Israel planning to exploit the poor and needy for their own gain. They express a desire to buy the vulnerable with money and even sell off worthless chaff with the valuable wheat. This highlights the moral corruption and social injustice present in their society.
Frequently Asked Questionsgenerated
It refers to exploiting those in need, treating them as commodities rather than individuals deserving of dignity.
Sandals symbolize basic needs and ownership; buying the needy for something as trivial as sandals underscores their vulnerability.
It illustrates the willingness to deceive and exploit, valuing profit over honesty and integrity.
It highlights the exploitation of the vulnerable and the moral decay of society, calling for a reflection on how we treat those in need.
Reflection Questionsgenerated
- In what ways do I see exploitation of the vulnerable in my community today?
- How can I ensure that I treat those in need with dignity and respect?
- What steps can I take to advocate for social justice and support the poor?
- How does this verse challenge my understanding of wealth and responsibility?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 8:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat we may buy the poor for silver,.... Thus making them pay dear for their provisions, and using them in this fraudulent manner, by which they would not be able to support themselves and their
Read John Gill on Amos 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?
Read Robert Jamieson on Amos 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat we may-buy the poor: either it speaks the aim of these men in oppressing the poor thus, that they might at last buy their persons for servants and drudges, or else it speaks the reason why they would have new moons and sabbaths over, that they might to market to buy the poor. For silver, i.e. a little silver, at under value, as . The needy for a pair of shoes: this explains the former, and shows us that these cruel oppressors lay in wait for the needy to buy them for a very trifle; when these poor owed but for a very little and cheap commodity, as suppose a pair of shoes, these merciless men would take the advantage against them. and make them sell themselves to pay the debt. All which…
Read Matthew Poole on Amos 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 8:6 That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?Ver. 6. That we may buy the poor for silver, &c.] Thus the poor always pay for it; the modest and mild poor especially, as Amos 8:4. Hence poor and afflicted are put for one and the same, Zephaniah 3:12, and to want and to be abased, Philippians 4:12; they that want shall be sure to be abased and abused by the wretched rich, who will ever go over the hedge where it is lowest, and catch the poor by drawing him into the nets, Psalms 10:9, that is, into their debts, bonds, and mortgages, and at length making such their bondmen by abuse of that permission, Leviticus 25:39.…
Read John Trapp on Amos 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) On this perverse straining of the Law, comp. Amos 2:6. Their money-making propensity was carried to such unscrupulous lengths, that they even sold the refuse of corn, little better than mere chaff.
Read Charles John Ellicott on Amos 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. That we may buy the poor for silver] Buying their services for such a time, with just money enough to clear them from other creditors. And the needy for a pair of shoes] See Amos 2:6. And sell the refuse of the wheat!] Selling bad wheat and damaged flour to poor people as good, knowing that such cannot afford to prosecute them.
Read AdamClarke on Amos 8 →CambridgeThe Cambridge Bible for Schools and Colleges6. The final issue of the rapacious conduct described in Amos 8:5 is that the poor are more and more impoverished, and, falling into debt, have in the end to sell themselves—or their children—as slaves (Leviticus 25:39) to their rich oppressors, who were only too ready to buy the poor for the silver which they owed them, and the needy for the sake of a pair of sandals, i.e. for a trifle (cf. Amos 2:6), the price of which they were unable to pay. and sell the refuse of wheat] The final proof of their avarice: they sold what would ordinarily be thrown away, viz. the refuse—lit. the fallings—of the wheat, i.e. “what fell through the sieve, either the bran or the thin, unfilled, grains, which…
Read Cambridge on Amos 8 →Albert Barnes1798–1870Barnes' Notes on the BibleThat we may buy - Or, indignantly, “To buy the poor!” literally, “the afflicted,” those in “low” estate. First, by dishonesty and oppression they gained their lands and goods. Then the poor were obliged to sell themselves.
Read Albert Barnes on Amos 8 →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
Let us buy the poor with silver and the needy for a pair of sandals, selling even the chaff with the wheat!”
that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’”
Let us buy the poor with silver and the needy for a pair of sandals, selling even the chaff with the wheat!”
We’re eager to trade silver for the poor, a pair of sandals for the needy! We want to mix in some chaff with the grain!”
Tyndale line
That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?
that we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat?
that we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat.
That we may buy the poor for silver, and the needy for a pair of shoes; and even sell the refuse of the wheat?
That we may buy the poore for siluer, and the needie for shooes: yea, and sell the refuse of the wheate.
Strictly literal
that we may buy the poor for silver, and the needy for a pair of shoes; and that we may sell the refuse of the wheat.
To purchase with money the poor, And the needy for a pair of sandals, Yea, the refuse of the pure corn we sell.
To purchase the poor with money, || And the needy for a pair of sandals, || Indeed, the refuse of the pure grain we sell.”
That we may buy the poor for silver, and the needy for a pair of shoes; and even sell the refuse of the corn?
This is so we can sell bad wheat, buy the poor with silver, and the needy for a pair of sandals.”
From the Latin
That we may possess the needy for money, and the poor for a pair of shoes, and may sell the refuse of the corn?
Simplified
You buy the poor for silver, the needy for a pair of sandals, and you sell grain mixed with chaff.
Getting the poor for silver, and him who is in need for the price of two shoes, and taking a price for the waste parts of the grain.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls show some restoration but maintain the same core message, indicating a consistent tradition in the text.
לִקְנ֤וֹת בַּכֶּ֙סֶף֙ דַּלִּ֔ים וְאֶבְי֖וֹן בַּעֲב֣וּר נַעֲלָ֑יִם וּמַפַּ֥ל בַּ֖ר נַשְׁבִּֽיר׃
9 of the 9 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.
לקנות בכסף דלים [ואביון] [בעבור] [נעלים] [ומפל] [בר] [נשביר]
2 words on the leather — 1 partly restored, 6 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 Amos 8:6
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 קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
The Hebrew word עָבוּר (*'abuwr*) is used only in the forms בַּעֲבוּר and בַּעֲבֻר, functioning as a preposition and conjunction. It conveys meanings such as 'for the sake of,' 'on account of,' and 'in order that.' The entries indicate it derives from the root related to crossing or transit.
[עָבוּר] n. only in בַּעֲבוּר 47, בַּעֲבֻר, prep. and conj. for the sake of, on account of, in order that
base
H5668 עָבוּר only in בַּעֲבוּר, בַּעֲבֻר, prep. and conj. for the sake of, on account of, in order that
5668 `abuwr aw-boor'
or rabur {aw-boor'}; passive participle of 5674; properly,
crossed, i.e. (abstractly) transit; used only adverbially, on
account of, in order that:--because of, for (...'s sake),
(intent) that, to.
see HEBREW for 05674
עָבוּר (a.vur) — for the sake of.
prep
1) for the sake of, on account of, because of, in order to
conj
2) in order that
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
N-fd — Noun common · feminine dual absoluteHNcfda
Sandals
Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezek. 16:10; lit. tahash, “leather;” A.V., “badger’s skin;” R.V., “sealskin,” or marg., “porpoise-skin”). (See SHOE.)
Mr 6:9. The ordinary oriental sandal is a mere sole, of leather or wood, fastened to the bottom of the foot by thongs, one passing around the great toe and over the fore part of the foot, and the other around the ankle. The sole was sometimes plaited of some vegetable fibre, or cut from a fresh undressed skin; and the "shoelatchet" or thong, and indeed the whole sandal, was often of very little value, Ge 14:23 Am 2:6 8:6. Sandals are usually intended where "shoes" are spoken of in resembling our slipper, and sometimes a wooden shoe with a high heel. The Bedaween wears only a sandal.
The sandals of females were frequently much ornamented, So 7:1, and probably resembled the…
מַפָּל (mappal) refers to refuse or hanging parts, derived from the root meaning 'to fall off.' It encompasses concepts like chaff and flaps, with specific mention of the hanging parts of a crocodile. The term appears in contexts related to waste or discarded material.
[מַפָּל] n.m. refuse, hanging parts
base
H4651 מַפָּל
4651 mappal map-pawl'
from 5307; a falling off, i.e. chaff; also something
pendulous, i.e. a flap:--flake, refuse.
see HEBREW for 05307
מַפָּל (map.pal) — refuse.
1) refuse, hanging parts
1a) fallings, refuse
1b) hanging parts (of a crocodile)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
בַּר (bar) primarily means 'grain' or 'corn,' and can also refer to a 'field.' It is derived from the sense of winnowing, indicating its agricultural context. The term appears in various forms, including its Aramaic equivalent, which also means 'field.' There is a specific reference to its use in Job 39:4.
ref
H1250a בַּר grain, corn H1250b בָּר field
1250 bar bawr
or bar {bar}; from 1305 (in the sense of winnowing); grain of
any kind (even while standing in the field); by extens. the
open country:--corn, wheat.
see HEBREW for 01305
בַּר (bar) — grain.
corn, grain
בָּר (bar) — field.
field (Aram. usage)
Aramaic equivalent: bar (בַּר "field" H1251)
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
שָׁבַר (shabar) is a verb meaning to buy grain, derived from a related root. It covers the actions of purchasing grain in the Qal form and selling it in the Hiphil form. The word emphasizes trade in grain, with no significant disagreement noted among the lexicons.
[שָׁבַר] vb. denom. buy grain
Qal buy grain for food
Hiph. sell grain (prop. cause to buy grain)
base
H7666 שָׁבַר vb. denom. buy grain
7666 shabar shaw-bar'
denominative from 7668; to deal in grain:--buy, sell.
see HEBREW for 07668
שָׁבַר (sha.var) — to buy grain.
1) to buy or purchase grain
1a) (Qal) to buy grain
1b) (Hiphil) to sell grain
Aramaic equivalent: ze.van (זְבַן "to buy" H2084)
V-Hiphil-Imperf-1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.