Deuteronomy 22:1 — Word Study
WLCלֹֽא־ תִרְאֶה֩ אֶת־ שׁ֨וֹר אָחִ֜יךָ א֤וֹ אֶת־ שֵׂיוֹ֙ נִדָּחִ֔ים וְהִתְעַלַּמְתָּ֖ מֵהֶ֑ם הָשֵׁ֥ב תְּשִׁיבֵ֖ם לְאָחִֽיךָ׃
BSAIf you seerâʼâh▸ [perceive, notice] your brother’sʼâch [male sibling, close relative] oxshôwr [cattle, livestock] orʼôw sheepseh [flock, young animal] strayingnâdach [to banish, driven away] you must notlôʼ [absence, negation] ignore itʻâlam [conceal, hide from] ◂be sure to return itshûwb [certainly, surely, to turn back, restore] ◂to your brotherʼâch [male sibling, close relative]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תִרְאֶה֩ | you will see | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| שׁ֨וֹר | [the] ox of | Noun common, masculine singular construct |
| אָחִ֜יךָ | countryman your | Noun common masculine singular construct, suffix |
| א֤וֹ | or | Conjunction |
| אֶת־ | the object marker | Particle |
| שֵׂיוֹ֙ | sheep his | Noun common both singular construct, suffix |
| נִדָּחִ֔ים | going astray | Verb, Niphal, participle (active) masculine plural |
| וְהִתְעַלַּמְתָּ֖ | and you will hide yourself | Verb, Hithpael, sequential perfect second person masculine singular |
| מֵהֶ֑ם | from them | Preposition, suffix |
| הָשֵׁ֥ב | certainly | Verb, Hiphil, infinitive absolute |
| תְּשִׁיבֵ֖ם | you will return them | Verb hiphil imperfect second person masculine singular, suffix |
| לְאָחִֽיךָ׃ | to countryman your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you see your brother’s ox or sheep straying, you must not ignore it; be sure to return it to your brother. |
| KJV | Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. |
| ASV | Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother. |
| YLT | 'Thou dost not see the ox of thy brother or his sheep driven away, and hast hidden thyself from them, thou dost certainly turn them back to thy brother; |
| WEB | You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. |
| BBE | If you see your brother's ox or his sheep wandering, do not go by without helping, but take them back to your brother. |
The translations agree on the core message of the verse, emphasizing the responsibility to return lost livestock to its owner.
The sentence presents a conditional statement followed by imperative instructions, emphasizing the responsibilities that arise from observation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 22:1
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 — Laws of Social Responsibilitygenerated
Deuteronomy 22:1 outlines the responsibility of individuals to care for their fellow Israelites, particularly in the context of lost or straying livestock. This command reflects a broader principle of community support and ethical behavior, emphasizing that one should not turn a blind eye to the needs of others. The surrounding verses further elaborate on the importance of returning lost items and assisting those in need, reinforcing the value of compassion in daily life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:4 | If you encounter your enemy’s stray ox or donkey, you must return it to him. |
| 2 | Ezekiel 34:4–16 | You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty. |
| 3 | Matthew 10:6 | Go rather to the lost sheep of Israel. |
| 4 | Matthew 15:24 | He answered, “I was sent only to the lost sheep of the house of Israel.” |
| 5 | Matthew 18:12–13 | What do you think? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the hills and go out to search for the one that is lost? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נִדָּחִ֔ים, ni.da.Chimgenerated
The word נִדָּחִ֔ים (ni.da.Chim) is a participle derived from the root נָדַח (nadach), meaning to banish or drive away. It describes livestock that has strayed or been driven away, highlighting the importance of recognizing and addressing loss.
The participial form indicates a continuous state, suggesting that the animals are currently in a condition of being lost or astray. This word underscores the urgency of the command to act and return what belongs to another.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase straying to capture the essence of נִדָּחִ֔ים.
Sentence Structuregenerated
The main verb of the verse is תִרְאֶה֩ (tir'eh), you will see, which governs the actions that follow. The structure presents a conditional statement: if you see something, then you must not ignore it and must return it.
The sentence is built around the visual perception of the lost animals, with additional clauses detailing the actions required in response to this observation. The Hebrew word order places emphasis on the act of seeing as the catalyst for the subsequent responsibilities.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נִדָּחִ֔ים is rendered as πλανώμενα (planōmena), which means going astray. This choice broadens the understanding of the term, emphasizing not just the physical state of the animals but also their wandering nature.
This translation choice highlights the moral obligation to guide and restore those who are lost, not just in terms of livestock but in a broader ethical context.
In plain words — the whole versegenerated
Deuteronomy 22:1 instructs that if you see your brother’s ox or sheep straying, you must not ignore it; instead, you should return it to your brother. This command emphasizes the importance of caring for others and taking responsibility for lost items.
Frequently Asked Questionsgenerated
It means to actively take responsibility for the lost animal and ensure it is returned to its owner, reflecting a commitment to community and care.
The term highlights the condition of being lost and the moral obligation to restore what is lost to its rightful owner.
The principle of caring for others and being responsible for community welfare remains relevant today, encouraging individuals to look out for one another.
These laws are part of a larger set of instructions aimed at promoting ethical behavior and social responsibility within the Israelite community.
Reflection Questionsgenerated
- How can I demonstrate responsibility for others in my community?
- What are some ways I can help those who are lost or in need?
- In what situations have I seen others ignore the needs of those around them?
- How can I encourage a culture of care and support among my peers?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss moral obligations and community responsibilities, emphasizing the importance of caring for others.
Scripture teaches us by means of natural fellowship to treat the object found as a trust and not to hold hatred of an enemy.Early Church Fathers on Deuteronomy 22 →
So says Deuteronomy. But in Exodus, even if someone finds what belongs to his enemy, not just his brother, it says, “Turn and take them back to their owner’s house.”Early Church Fathers on Deuteronomy 22 →
You are commanded to pull out the ass or the ox which is lying in the mud. Do you then see a Christian like yourself, who was redeemed by the blood of Christ, lying in the sewer of drunkenness and wallowing in the mud of dissipation,Early Church Fathers on Deuteronomy 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 22:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not see thy brother's ox or his sheep go astray,.... Or "driven away" (r); frightened and starved away from the herd or from the flock by a wolf or dog; and the ox and sheep are put for
Read John Gill on Deuteronomy 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
Read Robert Jamieson on Deuteronomy 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 22 Laws about stray cattle, . About thy neighbor’ s ox fallen in the way, . Woman’ s wearing of apparel distinct from man’ s, . Of birds caught, ,7. Of battlements for houses, . Of divers seeds sown, . Of ploughing with an ox and ass, . Of garments of divers colours, . Of fringes upon the four quarters of a garment, . The punishment of him that slandereth his wife. . Her punishment if the scandal be true, ,21. The punishment of adultery, ; of rape, ; of fornication, ,29. Against incest, . Thy brother; so called by communion not of religion, but of nature, as having one Father, even God, ; as appears, 1. Because the same law is given about their enemy’ s ox, &c., . 2. Because else…
Read Matthew Poole on Deuteronomy 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 22:1 Thou shalt not see thy brother’ s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.Ver. 1. Thou shalt not see thy brothers.] No not thine enemies; for, have we not all one father?
Read John Trapp on Deuteronomy 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXII. Deuteronomy 22:1-4. LOST .(1) Go astray.—Literally, being driven away, as by wild beasts (Jeremiah 1:17), or by robbers. It is not simply straying. “I will seek that which was lost and bring again that which was driven away” (Ezekiel 34:16), and so in many other passages. Thou shalt not . . . hide thyself from them.—Comp. Proverbs 24:12. “If thou sayest, Behold we knew it not . . . doth not He know it?” And Isaiah 58:7, “that thou hide not thyself from thine own flesh.” (3) In like manner . . . with all lost thing of thy brother’s.—This is only a particular case of the second great commandment. “Thou shalt love thy neighbour as thyself.” (4) Thou shalt not see thy brother’s ass or his…
Read Charles John Ellicott on Deuteronomy 22 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXII Ordinances relative to strayed cattle and lost goods, 1-3. Humanity to oppressed cattle, 4. Men and women shall not wear each other's apparel, 5. No bird shall be taken with her nest of eggs or young ones, 6, 7. Battlements must be made on the roofs of houses, 8. Improper mixtures to be avoided, 9-11. Fringes on the garments, 12. Case of the hated wife, and the tokens of virginity, and the proceedings thereon, 13-21. The adulterer and adulteress to be put to death, 22. Case of the betrothed damsel corrupted in the city, 23, 24. Cases of rape and the punishment, 25-27; of fornication, 28, 29. No man shall take his father's wife, 30. NOTES ON CHAP. XXII Verse 1. Thou shalt not…
Read AdamClarke on Deuteronomy 22 →
CambridgeThe Cambridge Bible for Schools and Colleges1–3. Of Restoring Lost Property. No Israelite shall see a brother’s ox or sheep go astray without returning it, or caring for it till it is claimed, and so with an ass or garment or anything lost; D’s expansion of a law by E, Exodus 23:4 f., which is (remarkably) of an enemy’s property. As is evident from the parallel phrase, him that hateth thee, in E’s next law, this is not a foreign, but a private, enemy. Therefore D’s substitution of the term brother renders his law not narrower (so Marti and others), but wider, than E’s. P, Leviticus 6:1-7, gives details for the treatment of a man who has not restored lost property found by him. Ḫ ?ammurabi has four laws, §§ 9–12, on cases in which the…
Read Cambridge on Deuteronomy 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleOn the general character of the contents of this chapter see Deuteronomy 21:10 note.
Read Albert Barnes on Deuteronomy 22 →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
If you see your brother’s ox or sheep straying, you must not ignore it; be sure to return it to your brother.
You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother.
If you see your brother’s ox or sheep straying, you must not ignore it; be sure to return it to your brother.
When you see your neighbor’s ox or sheep going astray, do not ignore it; you must return it without fail to your neighbor.
Tyndale line
Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother.
Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother.
Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again to thy brother.
Thou shalt not see thy brothers oxe nor his sheepe go astray, and withdraw thy selfe from them, but shalt bring the againe vnto thy brother.
Strictly literal
Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them back unto thy brother.
'Thou dost not see the ox of thy brother or his sheep driven away, and hast hidden thyself from them, thou dost certainly turn them back to thy brother;
“You do not see the ox of your brother or his sheep driven away, and have hidden yourself from them, you certainly turn them back to your brother;
Thou shalt not see thy brother's ox or his lamb go astray, and withdraw thyself from them: thou shalt surely bring them back again unto thy brother.
You must not watch your fellow Israelite's ox or his sheep go astray and hide yourself from them; you must surely bring them back to him.
From the Latin
Thou shalt not pass by if thou seest thy brother’s ox, or his sheep go astray: but thou shalt bring them back to thy brother.
Simplified
If you see someone's cow or sheep wandering around, don't just ignore it. Make sure you take it back to its owner.
If you see your brother's ox or his sheep wandering, do not go by without helping, but take them back to your brother.
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 aligns closely with the Septuagint, but the Samaritan Pentateuch differs in three words, using terms that suggest a broader interpretation of livestock, including שֵׂיוֹ (sheep) and כל (whole), which may imply a more inclusive view of what should be returned.
לֹֽא־ תִרְאֶה֩ אֶת־ שׁ֨וֹר אָחִ֜יךָ א֤וֹ אֶת־ שֵׂיוֹ֙ נִדָּחִ֔ים וְהִתְעַלַּמְתָּ֖ מֵהֶ֑ם הָשֵׁ֥ב תְּשִׁיבֵ֖ם לְאָחִֽיךָ׃
12 of the 14 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.
לא תראה את שׁור אחיך או את שׂהו או את כל בהמתו נדחים והתעלמת מהם השׁב תשׁיבם לאחיך
3 words differ from the Masoretic Text: שׂהו (lamb), כל (whole), בהמתו (cattle)
[לא] [תראה] [את] [שור] [אחי׳ך] [או] [את] [שי׳ו] [נדחים] [והתעלמת] [מ׳הם] השב תשיב׳ם [לאחי׳ך]
2 words on the leather — 12 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 22:1
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
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
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
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…
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
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
שֶׂה (seh) refers to a member of a flock, specifically a sheep or goat. It encompasses various terms for livestock, including lambs and young goats, and can also denote a collective group. The word is derived from a root meaning to push out to graze, indicating its pastoral context.
שֶׂה n.m. and (less oft.) f. one of a flock, sheep (or goat)
base
H7716 שֶׂה one of a flock, sheep (or goat)
7716 seh seh
or sey {say}; probably from 7582 through the idea of pushing
out to graze; a member of a flock, i.e. a sheep or
goat:--(lesser, small) cattle, ewe, goat, lamb, sheep.
Compare 2089.
see HEBREW for 07582
see HEBREW for 02089
שֶׂה (seh) — sheep.
1) one of a flock, lamb, sheep, goat, young sheep, young goat
1a) sheep, goat
1b) flock (collective)
Also means: zeh (זֶה "lamb" H2089)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
Conj | V-Hithpael-2ms — Verb · Hithpael · sequential perfect second person masculine singularHc/Vtq2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi2ms/Sp3mp — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3mp
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
