Exodus 22:15 — Word Study
WLCאִם־ בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־ שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ׃ ס
BSAwas presentʻim [with the animal, nearby] nolôʼ
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| בְּעָלָ֥יו | owner its | Noun common masculine plural construct, suffix |
| עִמּ֖וֹ | [was] with it | Preposition, suffix |
| לֹ֣א | not | Particle |
| יְשַׁלֵּ֑ם | he will make restitution | Verb, Piel, imperfect third person masculine singular |
| אִם־ | if | Particle |
| שָׂכִ֣יר | [was] hired | |
| ה֔וּא | it | Pronoun |
| בָּ֖א | it came | Verb, Qal, perfect third person masculine singular |
| בִּשְׂכָרֽוֹ׃ ס | for hire its | 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 the owner was present, no restitution is required. If the animal was rented, the fee covers the loss. |
| KJV | But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire. |
| ASV | If the owner thereof be with it, he shall not make it good: if it be a hired thing, it came for its hire. |
| YLT | if its owner [is] with it, he doth not repay, — if it [is] a hired thing, it hath come for its hire. |
| WEB | If its owner is with it, he shall not make it good. If it is a leased thing, it came for its lease. |
| BBE | If the owner is with it, he will not have to make payment: if he gave money for the use of it, the loss is covered by the payment. |
Where they part company is in the rendering of יְשַׁלֵּ֑ם — see How Translations Differ.
The sentence consists of two main conditional clauses, each detailing a different scenario regarding restitution.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁכַב
verbלֹא
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 — Exodus 22:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Regarding Property and Restitutiongenerated
Exodus 22:15 is part of a series of laws governing restitution and liability concerning property. It specifies the conditions under which restitution is required or waived, particularly focusing on the presence of the owner and the nature of the animal's use. This reflects the broader legal framework in the Torah that seeks to establish fairness and responsibility in community interactions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 8:10 | For before those days neither man nor beast received wages, nor was there safety from the enemy for anyone who came or went, for I had turned every man against his neighbor. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יְשַׁלֵּ֑ם, ye.sha.Lemgenerated
The verb שָׁלֵם (shalam) means to make restitution or to complete. It is a Piel form in the imperfect tense, indicating an action that is ongoing or incomplete. The root conveys a sense of wholeness or peace, often relating to fulfilling obligations or making amends.
In this context, it specifically refers to the obligation of making restitution for loss or damage. The construction indicates that if the owner is not present, the renter must fulfill this obligation; however, if the owner is there, the requirement is lifted.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with the BSB, KJV, ASV, YLT, WEB, and BBE all agreeing on the key terms and structure.
Sentence Structuregenerated
The verse contains two conditional clauses introduced by אִם (im), with each clause detailing a different scenario regarding the owner and the rented animal. The structure emphasizes the conditions under which restitution is required or not, with the finite verb יְשַׁלֵּ֑ם (ye.sha.Lem) being central to the legal stipulation.
The first clause addresses the presence of the owner, while the second clause discusses the nature of the animal's use, illustrating a clear legal framework.
Septuagint Backgroundgenerated
The Septuagint translates יְשַׁלֵּ֑ם as ἀπατήσῃ (apatēsē), which indicates a broader interpretation of restitution. This choice suggests an understanding of the obligation to restore or compensate that aligns with Greek legal concepts.
This rendering may reflect a shift in emphasis from strict restitution to a more general notion of responsibility and care for property.
In plain words — the whole versegenerated
Exodus 22:15 explains that if the owner of an animal is present, no payment is needed for any loss. If the animal was rented, the fee paid covers any damages. This law clarifies the responsibilities of both the owner and the renter regarding property.
Frequently Asked Questionsgenerated
If the owner is not present, the renter must make restitution for any loss or damage to the animal.
Renting an animal implies that the renter has paid a fee for its use, which covers any potential losses.
The presence of the owner suggests that they are responsible for the animal's care at that moment, thus relieving the renter of the obligation.
This law sets a precedent for property rights and responsibilities, emphasizing fairness in transactions and care.
Reflection Questionsgenerated
- How do I understand the concept of responsibility in my own life, especially in my dealings with others?
- What are some examples of restitution in my community, and how are they handled?
- How can I ensure fairness in my own transactions and interactions with others?
- What lessons can I learn from this law about ownership and accountability?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 22:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if the owner thereof be with it,.... When it is hurt or dies; for in some cases the owner might go along with his beast, being borrowed or hired to do work with it; or, however, being upon the
Read John Gill on Exodus 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.
Read Robert Jamieson on Exodus 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the owner thereof be with it: the law reasonably presumes, both that the borrower would not abuse it in the sight of its owner, and that the lender might and would take due care about it. He shall not make it good, except there be some manifest fault in the borrower, as if he should kill or wound the beast in the lender’ s presence; which exception is easily to be understood from divers other laws of God. It came for his hire, i.e. the benefit was the lender’ s, and not the borrower’ s, and therefore the former reason ceaseth; and whether the master were present or absent, he that receives the gain or hire shall bear the loss, except when it came through the borrower’ s gross and wilful…
Read Matthew Poole on Exodus 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:15 [But] if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it came for his hire.Ver. 15. It came for his hire,] q.d., He shall pay the hire only, and no more, though the owner be not by when it miscarrieth.
Read John Trapp on Exodus 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) If it be a hired thing.—Letting out for hire is akin to lending; but still quite a different transaction. Damage to a thing hired was not to be made good by the hirer, since the risk of it might be considered to have formed part of the calculation upon which the amount of the hire was fixed.
Read Charles John Ellicott on Exodus 22 →
CambridgeThe Cambridge Bible for Schools and Colleges15. it came for its hire] and therefore, it is presumed, the owner was prepared to take the risk, so that compensation for injury is unnecessary. The sense expressed by the marg. is hardly likely: for if the cost of compensation in the possible case of injury or death were included in the hire, it would make this unreasonably high. Others understand sâkîr in its usual sense of a ‘hired servant,’ and make an entirely new case of v. 15b, rendering: If it be a hired servant (who, viz., has injured his own master’s animal), it (the damage) cometh into his hire, and is gradually worked off by him (so Kautzsch and Socin, Bä., Ryssel). The connexion with vv. 14, 15a is however in this case in…
Read Cambridge on Exodus 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt came for his hire - The sum paid for hiring was regarded as covering the risk of accident.
Read Albert Barnes on Exodus 22 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. If it be a hired thing — If the owner let it out for money in advance or to be paid, that payment was to be taken as the sole compensation in the case.
Read Daniel Denison Whedon on Exodus 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 the owner was present, no restitution is required. If the animal was rented, the fee covers the loss.
If its owner is with it, he shall not make it good. If it is a leased thing, it came for its lease.
If the owner was present, no restitution is required. If the animal was rented, the fee covers the loss.
If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it.
Tyndale line
But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire.
If the owner thereof be with it, he shall not make it good: if it be a hired thing, it came for its hire.
If the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for its hire.
But if the owner of it shall be with it, he shall not make it good: if it be a hired thing, it came for his hire.
If the owner thereof bee by, hee shall not make it good: for if it be an hired thing, it came for his hire.
Strictly literal
if the owner thereof be with it, he shall not make [it] good; if it be a hired [thing], it came for its hire.
if its owner [is] with it, he doth not repay, — if it [is] a hired thing, it hath come for its hire.
if its owner [is] with it, he does not repay—if it [is] a hired thing, it has come for its hire.
(22:14) But if the owner thereof be with it, he shall not make it good; if it be a hired thing, the loss is included in its hire.
But if the owner was with it, the other man will not have to pay; if the animal was hired, it will be paid for by its hiring fee.
From the Latin
But if the owner be present, he shall not make restitution, especially if it were hired and came for the hire of his work.
Simplified
If the owner was present, no compensation is to be paid. If the animal was hired, only the hire charge needs to be paid.
If the owner is with it, he will not have to make payment: if he gave money for the use of it, the loss is covered by the payment.
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 agrees word for word. The Septuagint, while not identical in structure, captures the essence of the laws regarding restitution. The Dead Sea Scrolls show partial restoration, indicating some loss but aligning with the overall message of the verse.
אִם־ בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־ שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ׃ ס
7 of the 10 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.
וכי יפתה אישׁ בתולה אשׁר לא ארשׂה ושׁכב עמה מהר ימהרנה לו לאשׁה
Agrees with the Masoretic Text here, word for word.
[וכי] יפתה איש [בתולה] [אשר] [לוא] [אורשה] [ושכב] עמ׳ה מהור [ימהר׳נה] [ל׳ו] [לאשה]
1 word on the leather — 3 partly restored, 9 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 Exodus 22:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp3ms
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
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
Job 20:10,18. The repairing of wrongs done, and the restoring of what one has wrongfully taken from another, are strictly enjoined in Scripture, and are a necessary evidence of true repentance, Ex 22:1-15; Ne 5:1-13; Lu 19:8. Restoration should be perfect and just; replacing, so far as possible, all that has been taken, with interest, Le 6:1-6; 24:21. In Ac 3:21, the time of the "restitution of all things," is the time when Christ shall appear in his glory, and establish his kingdom as foretold in the Scriptures.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
שָׂכִיר (sakiyr) refers to someone who is hired, typically as a laborer or servant. The term can also apply to animals that are hired for work. It is derived from a root meaning 'to hire' and is used in contexts involving daily or yearly wages.
שָׂכִיר adj. hired
hired, of beast
usu. as subst. hireling, hired labourer
base
H7916 שָׂכִיר hired . hired, of beast
. usu. as subst. hireling, hired labourer
7916 sakiyr saw-keer'
from 7936; a man at wages by the day or year:--hired (man,
servant), hireling.
see HEBREW for 07936
שָׂכִיר (sa.khir) — hired.
1) hired
1a) hired (of animal)
1b) hireling, hired labourer (subst)
1b1) mercenary
HAamsa — HAamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שָׂכָר (sakar) refers to hire or wages, encompassing payment for work, rewards for faithfulness, and even fare for travel. It is derived from a root meaning 'to hire' and includes concepts of compensation and worth. The term appears in contexts related to employment and remuneration.
שָׂכָר n.m. hire, wages
wages, of a servant
= reward, for work done, faithfulness, etc.
passage-money, fare
base
H7939 שָׂכָר hire, wages
7939 sakar saw-kawr'
from 7936; payment of contract; concretely, salary, fare,
maintenance; by implication, compensation, benefit:--hire,
price, reward(-ed), wages, worth.
see HEBREW for 07936
שָׂכָר (sa.khar) — wages.
1) hire, wages
1a) wages
1b) reward, pay
1c) fare, fee, passage-money
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
