Deuteronomy 15:8 — Word Study
WLCכִּֽי־ פָתֹ֧חַ תִּפְתַּ֛ח אֶת־ יָדְךָ֖ ל֑וֹ וְהַעֲבֵט֙ תַּעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ׃
BSAInsteadkîy ◂you are to openpâthach [generously, with an open hand] your handyâd [symbolizing power or direction] ◂and freely loan himʻâbaṭ [without hesitation, lend, give temporarily] whateverday [sufficient for his need, enough] he needsmachçôwr [is lacking, in a state of shortage]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| פָתֹ֧חַ | certainly | Verb, Qal, infinitive absolute |
| תִּפְתַּ֛ח | you will open | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| יָדְךָ֖ | hand your | Noun common both singular construct, suffix |
| ל֑וֹ | to him | Preposition, suffix |
| וְהַעֲבֵט֙ | and certainly | Conjunction, verb hiphil infinitive absolute |
| תַּעֲבִיטֶ֔נּוּ | you will lend to him | Verb hiphil imperfect second person masculine singular, suffix |
| דֵּ֚י | sufficiency of | Noun common, masculine singular construct |
| מַחְסֹר֔וֹ | lack his | Noun common masculine singular construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| יֶחְסַ֖ר | it will be lacking | Verb, Qal, imperfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, you are to open your hand to him and freely loan him whatever he needs. |
| KJV | But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. |
| ASV | but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth. |
| YLT | for thou dost certainly open thy hand to him, and dost certainly lend him sufficient for his lack which he lacketh. |
| WEB | but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. |
| BBE | But let your hand be open to give him the use of whatever he is in need of. |
Where they part company is הַעֲבֵט — see How Translations Differ.
The sentence is structured around a main command, with additional phrases elaborating on the manner and purpose of the action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 — Deuteronomy 15:8
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 — Instructions on Lending to the Poorgenerated
Deuteronomy 15:8 is part of a broader discussion on how the Israelites are to treat the poor and needy among them. Moses emphasizes the importance of compassion and generosity, urging the community to support one another, particularly in times of need. This section highlights the moral and ethical obligations that the Israelites have toward their fellow countrymen, reinforcing the principle of caring for the less fortunate.
Cross References
The Key Word — הַעֲבֵט, ha'aveitgenerated
The verb עָבַט (abat) means to lend, indicating a temporary transfer of resources with the expectation of return. It reflects a sense of responsibility and care for those in need, aligning with the broader biblical theme of supporting the vulnerable.
In this context, the command to lend freely without hesitation underscores the importance of generosity and community support. The use of the infinitive absolute form emphasizes the urgency and necessity of the action, calling for an immediate and willing response to the needs of others.
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 תִּפְתַּ֛ח (tif'tach), you will open, governs the structure of this verse, with several phrases detailing the action. The sentence emphasizes the act of opening one's hand, indicating a readiness to give.
The construction of the verse illustrates a clear command followed by the objects of the action, which includes both the direct object יָדְךָ֖ (yad'cha, your hand) and the indirect object ל֑וֹ (lo, to him). This structure highlights the focus on the act of lending and the recipient of that generosity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb עָבַט is rendered as δάνειον (daneion), meaning 'to lend' or 'loan.' This choice reflects a direct translation of the concept of lending, maintaining the focus on the temporary nature of the assistance provided.
The use of ἀνοίγων (anoigon) for פָתֹ֧חַ indicates an opening action, reinforcing the idea of generosity and readiness to assist those in need.
In plain words — the whole versegenerated
Deuteronomy 15:8 instructs the Israelites to open their hands generously to those in need and to lend freely without hesitation. This command emphasizes the importance of caring for the poor and ensuring they have enough to meet their needs.
Frequently Asked Questionsgenerated
Lending freely means giving assistance without expecting anything in return, reflecting a generous spirit and willingness to help those in need.
Helping the poor is a fundamental principle in the Bible, emphasizing compassion, community support, and the moral obligation to care for those who are less fortunate.
You can apply this verse by being open-handed with your resources, assisting those in need, and fostering a spirit of generosity in your community.
If you cannot lend money, consider offering other forms of support, such as providing food, clothing, or assistance in finding employment.
Reflection Questionsgenerated
- In what ways can I be more generous in my daily life?
- How can I encourage others to support those in need?
- What are some practical steps I can take to help someone who is lacking?
- How does this command reflect God's character and His care for the poor?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou shalt open thine hand wide unto him,.... And give him bountifully and liberally; in order to which the heart must be first opened, the affections moved, and a willing mind disposed to give
Read John Gill on Deuteronomy 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor
Read Robert Jamieson on Deuteronomy 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOpen thine hand wide unto him, i.e. deal bountifully and liberally with him, giving him as it were by handfuls.
Read Matthew Poole on Deuteronomy 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 15:8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, [in that] which he wanteth.Ver. 8. Thou shalt surely lend him.]
Read John Trapp on Deuteronomy 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Thou shalt open thine hand wide.—“Even many times.” And shalt surely lend.—“If he does not like to take it as a gift, grant it to him as a loan.” Sufficient for his need.—“But it is not thy duty to make him rich.” In that which he wanteth.—“Even ahorse to ride on, and a slave to run before him.”
Read Charles John Ellicott on Deuteronomy 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou shalt open thine hand wide] Thy benevolence shall be in proportion to his distress and poverty, and thy ability. Thou shalt have no other rule to regulate thy charity by.
Read AdamClarke on Deuteronomy 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Shalt surely lend him — An anticipation of the gospel injunction to do as we would be done unto.
Read Daniel Denison Whedon on Deuteronomy 15 →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
Instead, you are to open your hand to him and freely loan him whatever he needs.
but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks.
Instead, you are to open your hand to him and freely loan him whatever he needs.
Instead, you must be sure to open your hand to him and generously lend him whatever he needs.
Tyndale line
But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.
but thou shalt surely open thine hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.
But thou shalt open thy hand wide to him, and shalt surely lend him sufficient for his need, in that which he wanteth.
But thou shalt open thine hand vnto him, and shalt lend him sufficient for his neede which he hath.
Strictly literal
but thou shalt open thy hand bountifully unto him, and shalt certainly lend him on pledge what is sufficient for his need, [in that] which he lacketh.
for thou dost certainly open thy hand to him, and dost certainly lend him sufficient for his lack which he lacketh.
for you certainly open your hand to him, and certainly lend him sufficiency for his lack which he lacks.
But thou shalt open wide thy hand unto him, and thou shalt surely lend him sufficient for his need, which his want requireth.
but you must surely open your hand to him and surely lend him sufficient for his need.
From the Latin
But shalt open it to the poor man, thou shalt lend him, that which thou perceivest he hath need of.
Simplified
On the contrary. You are to be generous to them, and lend them whatever they need.
But let your hand be open to give him the use of whatever he is in need of.
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 is supported by the Samaritan Pentateuch, which differs by using העביט (borrow) instead of the expected form found in the MT. The Dead Sea Scrolls fragment aligns closely with the MT, showing substantial agreement despite some editorial restorations.
כִּֽי־ פָתֹ֧חַ תִּפְתַּ֛ח אֶת־ יָדְךָ֖ ל֑וֹ וְהַעֲבֵט֙ תַּעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ׃
8 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.
כי פתח תפתח ידך לו העביט תעביטנו די מחסרו אשׁר יחסר לו
1 word differs from the Masoretic Text: העביט (borrow)
תפתח יד׳ך ל׳ו והעבט [תעביט׳נו] [די] [מחסר׳ו] [אשר] [יחסר] [ל׳ו]
10 words of the verse are on this fragment — 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 Deuteronomy 15:8
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
עָבַט (abat) is a verb meaning to take or give a pledge, often in the context of lending with security. It encompasses various forms, including taking possession of a pledged item and causing others to give pledges. The entries suggest some ambiguity in its usage, particularly in the Piel form, where the meaning is less clear.
[עָבַט] vb. denom. take or give a pledge
Qal to take possession of a thing pledged
Hiph. and thou shalt cause many nations to give pledges
Pi. hardly makes sense (lend on pledge = interchange ?)
base
H5670 עָבַט vb. denom. take or give a pledge
5670 `abat aw-bat'
a primitive root; to pawn; causatively, to lend (on
security); figuratively, to entangle:--borrow, break (ranks),
fetch (a pledge), lend, X surely.
עָבַט (a.vat) — to lend.
1) to take a pledge, give a pledge (for a debt)
1a) (Qal) to take a pledge, give a pledge (for a debt)
1b)(Piel) to interchange
1c) (Hiphil) to cause to give a pledge
Conj | V-Hiphil-Ptc — Conjunction · verb hiphil infinitive absoluteHC/Vhaa
עָבַט (abat) is a verb meaning to take or give a pledge, often in the context of lending with security. It encompasses various forms, including taking possession of a pledged item and causing others to give pledges. The entries suggest some ambiguity in its usage, particularly in the Piel form, where the meaning is less clear.
[עָבַט] vb. denom. take or give a pledge
Qal to take possession of a thing pledged
Hiph. and thou shalt cause many nations to give pledges
Pi. hardly makes sense (lend on pledge = interchange ?)
base
H5670 עָבַט vb. denom. take or give a pledge
5670 `abat aw-bat'
a primitive root; to pawn; causatively, to lend (on
security); figuratively, to entangle:--borrow, break (ranks),
fetch (a pledge), lend, X surely.
עָבַט (a.vat) — to lend.
1) to take a pledge, give a pledge (for a debt)
1a) (Qal) to take a pledge, give a pledge (for a debt)
1b)(Piel) to interchange
1c) (Hiphil) to cause to give a pledge
HVhi2ms/Sp3ms — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3ms
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַחְסוֹר (machsor) refers to need or lack, encompassing concepts such as poverty and the things that are required. It is derived from a root meaning deficiency. The entries consistently highlight its general use in contexts of need and impoverishment.
מַחְסוֹר, מַחְסֹר n.[m.] need, thing needed, poverty
need = thing needed
lack, want
in gen., need, poverty
base
H4270 מַחְסוֹר, מַחְסֹר need, thing needed, poverty . need = thing needed
. lack, want
. in gen., need, poverty
4270 machcowr makh-sore'
or machcor {makh-sore'}; from 2637; deficiency; hence,
impoverishment:--lack, need, penury, poor, poverty, want.
see HEBREW for 02637
מַחְסוֹר (mach.sor) — need.
1) need, poverty, thing needed
1a) need, thing needed
1b) lack, want
1c) need, poverty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חָסֵר (chacer) is a Hebrew verb meaning to lack or be without. It encompasses various nuances such as diminishing, decreasing, and causing something to be lacking. The entries indicate its use in different forms, including Qal, Piel, and Hiphil, which reflect its active and causative aspects.
חָסֵר vb. lack, need, be lacking, decrease
Qal
lack
be lacking
diminish, decrease
Pi. cause to lack
Hiph. cause to be lacking, fail
base
H2637 חָסֵר lack, need, be lacking, decrease .. lack
. be lacking
. diminish, decrease
. cause to lack
. cause to be lacking, fail
2637 chacer khaw-sare'
a primitive root; to lack; by implication, to fail, want,
lessen:--be abated, bereave, decrease, (cause to) fail, (have)
lack, make lower, want.
חָסֵר (cha.ser) — to lack.
1) to lack, be without, decrease, be lacking, have a need
1a) (Qal)
1a1) to lack
1a2) to be lacking
1a3) to diminish, decrease
1b) (Piel) to cause to lack
1c) (Hiphil) to cause to be lacking
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms