Daniel 1:12 — Word Study
WLCנַס־ נָ֥א אֶת־ עֲבָדֶ֖יךָ יָמִ֣ים עֲשָׂרָ֑ה וְיִתְּנוּ־ לָ֜נוּ מִן־ הַזֵּרֹעִ֛ים וְנֹאכְלָ֖ה וּמַ֥יִם וְנִשְׁתֶּֽה׃
BSAPleasenâʼ [I pray, I beseech] testnâçâh [prove, try] your servantsʻebed [slaves, attendants] for tenʻeser [a decade, a period of testing] daysyôwm Let us be givennâthan▸ onlymin [nothing but] vegetableszêrôaʻ [pulse, plants] to eatʼâkal [consume, devour] and watermayim [liquid refreshment] to drinkshâthâh [swallow, ingest]
| Greek | English | Parsing |
|---|---|---|
| נַס־ | put to [the] test | Verb, Piel, imperative second person masculine singular |
| נָ֥א | please | Particle |
| אֶת־ | the object marker | Particle |
| עֲבָדֶ֖יךָ | servants your | Noun common masculine plural construct, suffix |
| יָמִ֣ים | days | Noun common, masculine plural absolute |
| עֲשָׂרָ֑ה | ten | Noun common, feminine singular absolute |
| וְיִתְּנוּ־ | so let people give | Conjunction, verb qal third person masculine plural |
| לָ֜נוּ | to us | Preposition, suffix |
| מִן־ | some of | Preposition |
| הַזֵּרֹעִ֛ים | the vegetables | Particle, noun common masculine plural absolute |
| וְנֹאכְלָ֖ה | so we may eat | Conjunction, verb qal infinitive construct first person common plural |
| וּמַ֥יִם | and water | Conjunction, noun common masculine plural absolute |
| וְנִשְׁתֶּֽה׃ | so we may drink | Conjunction, verb qal first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Please test your servants for ten days. Let us be given only vegetables to eat and water to drink. |
| KJV | Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. |
| ASV | Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. |
| YLT | 'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink; |
| WEB | “Test your servants, I beg you, ten days; and let them give us vegetables to eat and water to drink. |
| BBE | Put your servants to the test for ten days; let them give us grain for our food and water for our drink. |
The translations agree on the core meaning of the verse, particularly in the request for testing.
The sentence is structured around a main request with two subordinate phrases detailing the desired food and drink.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָסָה
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 — Daniel 1:12
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 — Daniel's Request for a Different Dietgenerated
Daniel 1:12 shows Daniel asking to be tested with a diet of vegetables and water for ten days. This request comes as he and his friends are taken captive to Babylon and are being trained in the king's court. Daniel's choice reflects his commitment to dietary laws and his desire to honor God while in a foreign land. This situation parallels the broader theme of faithfulness amidst adversity seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:16 | So the steward continued to withhold their choice food and the wine they were to drink, and he gave them vegetables instead. |
| 2 | Genesis 1:29–30 | Then God said, “Behold, I have given you every seed-bearing plant on the face of all the earth, and every tree whose fruit contains seed. They will be yours for food. |
| 3 | Deuteronomy 8:3 | He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone, but on every word that comes from the mouth of the LORD. |
| 4 | Romans 14:2 | For one person has faith to eat all things, while another, who is weak, eats only vegetables. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נַס־, nas-generated
The verb נָסָה (nasah) means to test or try, often to prove worth or character. It is used in contexts like Job's testing of faith and the Israelites' trials in the wilderness.
In this verse, Daniel uses the imperative form, indicating a direct request for testing. The Piel form emphasizes the act of proving, suggesting a serious and earnest appeal to the steward.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses test for נַס־.
Sentence Structuregenerated
The finite verb נַס־ governs the main action, with a noun phrase for the object, a prepositional phrase indicating the duration, and a series of clauses detailing what they desire to eat and drink.
The structure places emphasis on Daniel's request, with the imperative form leading the sentence and the details of the diet following. This ordering highlights the urgency and importance of his request.
Septuagint Backgroundgenerated
The Septuagint translates נַס־ as πείρασον, which carries a similar meaning of testing or proving. This choice reflects a consistent understanding of the need for validation of Daniel's proposal.
The Greek word for vegetables in the Septuagint is not directly aligned with the Hebrew, which may indicate a broader interpretation of the food types being requested.
In plain words — the whole versegenerated
Daniel 1:12 shows Daniel requesting a ten-day test of a diet consisting only of vegetables and water. This reflects his commitment to his dietary laws while in Babylon. The request is made to the steward overseeing him and his friends, emphasizing their desire to remain faithful to God.
Frequently Asked Questionsgenerated
Daniel requests a vegetarian diet to remain faithful to his dietary laws and to test if this diet will keep him healthy compared to the king's food.
The ten-day test serves as a short period to evaluate the effects of the diet without making a long-term commitment, allowing Daniel to demonstrate his faithfulness.
Daniel's request shows his determination to uphold his beliefs and values even in a foreign and potentially hostile environment.
Daniel's approach teaches the importance of making thoughtful choices that align with one's values, even when faced with pressure to conform.
Reflection Questionsgenerated
- In what ways can I remain faithful to my values in challenging situations?
- How can I make choices that reflect my beliefs, like Daniel did?
- What practical steps can I take to ensure I am honoring my commitments?
- How can I support others who are trying to uphold their values?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss dietary choices and faithfulness to God's laws, as seen in quotations from Tertullian, Hippolytus, and Jerome.
The exception of certain kinds from use as food is a partial fast.… Daniel and his companions, preferring as they did a diet of vegetables and the beverage of water to the royal dishes and decanters,Early Church Fathers on Daniel 1 →
"Prove now thy servants." They teach that it is not earthly meats that give to men their beauty and strength, but the grace of God bestowed by the Word.Early Church Fathers on Daniel 1 →
Verse 12. "I beg thee, try us thy servants for ten days, and let pulse be given us to eat and water to drink." His faith was so incredibly great that he not only promised he would be in good flesh by eating the humbler food,Early Church Fathers on Daniel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleProve thy servants, I beseech thee, ten days, e.] Here Daniel manifestly includes his companions, and makes his request for himself and them desiring that they might be tried ten days with different
Read John Gill on Daniel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryProve thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Pulse. The Hebrew [ zeero`iym (H2235)] expresses any vegetable grown from seeds - i:e., vegetable food in general (Gesenius).
Read Robert Jamieson on Daniel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 1:12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.Ver. 12. Prove thy servants, I beseech thee, ten days.] All good means must be used for the keeping of a good conscience, and then God must be trusted for the issue. But did not Daniel herein tempt God? No; for besides that he had a word, (1.) Of precept; and (2.) Of promise, ex arcana revelatione certior factus est, it might be revealed unto him that no inconvenience should follow upon this course. And let them give pulse to eat, and water to drink.] Poor fare for noblemen’ s sons, but such as they were well paid for. Nature is contented with a little, grace with less. The…
Read John Trapp on Daniel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Ten days.—The number “ten” is treated as a round number here, and in Daniel 1:20. (Comp. Genesis 31:41.) By adopting this mode of life, Daniel resumes the simple diet commonly used by his ancestors previously to their entering Canaan (Deuteronomy 12:15-16; Deuteronomy 26:5; Deuteronomy 26:9). This simplicity of life prevailed till the early times of David (1 Samuel 17:17-18). At the Persian court, in later times, Daniel changed his rule of life (Daniel 10:3), the infirmities of age beginning to tell upon his constitution.
Read Charles John Ellicott on Daniel 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Give us pulse to eat] הזרעים hazzeraim, seeds or grain, such as barley, wheat, rye, and peas, c. Though a vegetable diet might have produced that healthiness of the system in general, and of the countenance particularly, as mentioned here yet we are to understand that there was an especial blessing of God in this, because this spare diet was taken on a religious account.
Read AdamClarke on Daniel 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. ten days] a round number of days (cf. Genesis 24:55; Genesis 31:7), sufficiently long to test the effects of the proposed diet. let them] i.e. the people appointed for the purpose. A Hebrew idiom, the force of which would here be better expressed in English by the passive, ‘let there be given us’ (cf. Job 7:3 b, lit. ‘they have appointed,’ Psalms 63:11 a [A.V. 10a], Psalms 64:9 a [A.V. 8a]; and on ch. Daniel 4:25). pulse] rather vegetable food in general; there is no reason for restricting the Heb. word used to leguminous fruits, such as beans and peas, which is what the term ‘pulse’ properly denotes. Cf. Isaiah 61:11, where almost the same word is rendered ‘the things that are sown,’…
Read Cambridge on Daniel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleProve thy servants, I beseech thee, ten days - A period which would indicate the probable result of the entire experiment.
Read Albert Barnes on Daniel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9-16. The Rab-saris objected to the proposed change of diet — to pulse (vegetables) and water — out of “favor and compassion” for Daniel (Daniel 1:9, R.V.), and for fear of his own life if the boys
Read Daniel Denison Whedon on Daniel 1 →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
“Please test your servants for ten days. Let us be given only vegetables to eat and water to drink.
“Test your servants, I beg you, ten days; and let them give us vegetables to eat and water to drink.
“Please test your servants for ten days. Let us be given only vegetables to eat and water to drink.
“Please test your servants for ten days by providing us with some vegetables to eat and water to drink.
Tyndale line
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Proue thy seruants, I beseeche thee, ten dayes, and let them giue vs pulse to eate, and water to drinke.
Strictly literal
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
“Please try your servants [for] ten days; and they give to us from the vegetables and we eat, and water, and we drink;
Prove, I beseech thee, thy servants, ten days; and let them give us vegetables to eat, and water to drink;
He said, “Please test us, your servants, for ten days. Give us only some vegetables to eat and water to drink.
From the Latin
Try, I beseech thee, thy servants for ten days, and let pulse be given us to eat, and water to drink:
Simplified
“Please put us, your servants, to the test and just give us vegetables to eat and water to drink for ten days,” Daniel told him.
Put your servants to the test for ten days; let them give us grain for our food and water for our drink.
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 presents the verse as it stands, while the Septuagint matches 11 of the 13 words with a different order. The Dead Sea Scrolls contain partial text, with some words restored by an editor, showing agreement with the Masoretic Text in substance but not in form.
נַס־ נָ֥א אֶת־ עֲבָדֶ֖יךָ יָמִ֣ים עֲשָׂרָ֑ה וְיִתְּנוּ־ לָ֜נוּ מִן־ הַזֵּרֹעִ֛ים וְנֹאכְלָ֖ה וּמַ֥יִם וְנִשְׁתֶּֽה׃
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[נס] [נא] את עבדי׳ך ימים עשרה ויתנו [ל׳נו] [מן] [הזרעים] [ונאכלה] [ומים] ונשתה
6 words on the leather — 7 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 Daniel 1:12
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.
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular absoluteHNcfsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-Juss-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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…
זֵרֹעַ (zeroa`) and זֵֽרְעֹן (zar.on) both refer to vegetables, specifically in the plural form. These terms appear in the context of food, as seen in the book of Daniel (1:12, 1:16). They derive from the root related to sowing, indicating something that is cultivated.
H2235a זֵרֹעַ vegetable H2235b זֵֽרְעֹן id. [2235a]
2235 zeroa` zay-ro'-ah
or zeraSon {zay-raw-ohn'}; from 2232; something sown (only in
the plural), i.e. a vegetable (as food):--pulse.
see HEBREW for 02232
זֵרֹעַ (ze.ro.a) — vegetable.
vegetables (as sown)
Also means: zar.on (זֵֽרְעֹן "vegetable" H2235B)
זֵֽרְעֹן (zar.on) — vegetable.
vegetables (as sown)
Another spelling of ze.ro.a (זֵרֹעַ "vegetable" H2235A)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-1cp — Conjunction · verb qal first person common pluralHC/Vqu1cp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE