Exodus 23:5 — Word Study
WLCכִּֽי־ תִרְאֶ֞ה חֲמ֣וֹר שֹׂנַאֲךָ֗ רֹבֵץ֙ תַּ֣חַת מַשָּׂא֔וֹ וְחָדַלְתָּ֖ מֵעֲזֹ֣ב ל֑וֹ עָזֹ֥ב תַּעֲזֹ֖ב עִמּֽוֹ׃ ס
BSAIfkîy you seerâʼâh▸ [with compassion, notice] the donkeychămôwr [a beast of burden] of one who hates yousânêʼ [feels intense dislike, is hostile towards] fallenrâbats [lying, stretched out] undertachath its loadmassâʼ [burden, weight] do notchâdal■ ◂leaveʻâzab [abandon, forsake] ◂you must help himʻâzab [assist, support] with itʻim [together, in cooperation]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | if | Particle |
| תִרְאֶ֞ה | you will see | Verb, Qal, imperfect second person masculine singular |
| חֲמ֣וֹר | [the] donkey of | Noun common, both singular construct |
| שֹׂנַאֲךָ֗ | [one who] hates you | Verb qal participle (active) masculine singular common, suffix |
| רֹבֵץ֙ | lying down | Verb, Qal, participle (active) masculine singular |
| תַּ֣חַת | under | Noun common, masculine singular construct |
| מַשָּׂא֔וֹ | load its | Noun common masculine singular construct, suffix |
| וְחָדַלְתָּ֖ | and you will refrain | Verb, Qal, sequential perfect second person masculine singular |
| מֵעֲזֹ֣ב | from leaving | Preposition, verb qal infinitive construct common |
| ל֑וֹ | it | Preposition, suffix |
| עָזֹ֥ב | certainly | Verb, Qal, infinitive absolute |
| תַּעֲזֹ֖ב | you will let [it] loose | Verb, Qal, imperfect second person masculine singular |
| עִמּֽוֹ׃ ס | with him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you see the donkey of one who hates you fallen under its load, do not leave it there; you must help him with it. |
| KJV | If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. |
| ASV | If thou see the ass of him that hateth thee lying under his burden, thou shalt forbear to leave him, thou shalt surely release it with him. |
| YLT | when thou seest the ass of him who is hating thee crouching under its burden, then thou hast ceased from leaving [it] to it — thou dost certainly leave [it] with him. |
| WEB | If you see the donkey of him who hates you fallen down under his burden, don’t leave him. You shall surely help him with it. |
| BBE | If you see the ass of one who has no love for you bent down to the earth under the weight which is put on it, you are to come to its help, even against your desire. |
The translations agree on the meaning and intent of the verse, emphasizing the call to help without regard for personal feelings.
The sentence structure is complex, with a conditional main clause leading to imperative actions, emphasizing the moral obligation to assist.
7 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 — Exodus 23:5
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 Justice and Compassiongenerated
Exodus 23:5 is part of a larger section where God provides laws to the Israelites about justice, mercy, and social responsibility. These laws emphasize the importance of compassion towards others, even towards those who may be considered enemies. The surrounding verses highlight the broader theme of fairness and kindness in interactions with others, as seen in the command to return a stray animal to its owner, regardless of the owner's feelings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 22:4 | If you see your brother’s donkey or ox fallen on the road, you must not ignore it; you must help him lift it up. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חָמ֣וֹר, cha.Morgenerated
The word חֲמוֹר (cha.Mor) refers specifically to a male donkey, an animal often used as a beast of burden. This term appears in various contexts throughout the Hebrew Bible, emphasizing its role in agricultural and daily life.
In this verse, it signifies not just the animal itself but also the burden it carries. The donkey's plight underlines the call for compassion, urging the observer to act with kindness, even towards an adversary.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, emphasizing the need to help the donkey and its owner, regardless of their relationship with you.
Sentence Structuregenerated
The main verb in the verse is תִרְאֶ֞ה, you will see, which governs the action of observing the donkey. The structure includes several clauses that detail the conditions and actions required in response to seeing the donkey in distress.
The verse is constructed with a conditional clause followed by imperative instructions, indicating a cause-and-effect relationship: seeing the donkey leads to the obligation to assist.
Septuagint Backgroundgenerated
The Septuagint translates חֲמוֹר as ὑποζύγιον (hypozygion), which also means 'beast of burden.' This choice reflects the same focus on the animal's role in carrying loads.
The Greek word emphasizes the donkey's function rather than its emotional or relational context, aligning with the overall theme of responsibility towards others' burdens.
In plain words — the whole versegenerated
Exodus 23:5 instructs us to help a donkey that belongs to someone who dislikes us if we see it struggling under a load. This shows the importance of compassion and responsibility, even towards those who may not be our friends.
Frequently Asked Questionsgenerated
It means showing compassion and kindness, regardless of personal feelings, and fulfilling our moral duty to assist those in need.
This teaches us about the value of compassion and the importance of not taking pleasure in the misfortunes of others.
We learn that our obligations to help others transcend personal relationships and that we should act with kindness towards all.
It reflects a broader biblical principle of justice and mercy, as seen in other laws that emphasize care for the vulnerable and the importance of community.
Reflection Questionsgenerated
- In what situations have I found it difficult to show kindness to those I may not like?
- How can I apply the principle of helping others, even those who oppose me, in my daily life?
- What are some practical ways I can demonstrate compassion to those in need around me?
- How does understanding this verse change my perspective on my responsibilities towards others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss compassion and moral duty, emphasizing the importance of helping others, even enemies.
The Lord tells us to relieve and lighten the burden of beasts of burden, even when they belong to our enemies. He is teaching us at a distance not to take pleasure in the misfortunes of others and not to laugh at our enemies.Early Church Fathers on Exodus 23 →
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,Early Church Fathers on Exodus 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 23:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou see the ass of him that hateth thee lying under his burden,.... Fallen down, and such a burden upon him that he cannot rise up again, but lies under it, and the owner of it is not able of
Read John Gill on Exodus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou meet thine enemy's ox ... going astray.
Read Robert Jamieson on Exodus 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis translation depends upon this supposition, that the Hebrew verb azab, which is thrice used in this verse, signifies not only to leave, but also to help, or erect, or lift up, or strengthen, or restore; which signification of the verb may be proved, 1. From that use of it, 4:2. 2. From the parallel place, , where instead of this verb azab is hakim, which is properly to erect or lift up. But if the verb did signify only to leave, it may be thus rendered according to the Hebrew words, then, or therefore, or surely (for all these ways the Hebrew particle vau is used) thou shalt forbear to leave it, to wit, the ass groaning under his burden, or the lifting up of the ass and burden, to him…
Read Matthew Poole on Exodus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 23:5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.Ver. 5. Thou shalt surely help with him.] So the Spirit helps with us; or lifts over against us. He looks ut acti agamus.
Read John Trapp on Exodus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) If thou see the ass of him that hateth thee . . . —The sense is clear, but the words are greatly disputed. If a man sees his enemy’s ass prostrate under its burthen, he is to help to raise it up. In this case he owes a double duty—(1) to his enemy, and (2) to the suffering animal. Geddes’ emendation of ’azar for ’azab, in all the three places where the verb occurs, is the simplest and best of those suggested. The passage would then run: “If thou see the ass of him that hateth thee lying under his burthen, and wouldest forbear to help it, thou shalt surely help with him”—i.e., the owner.
Read Charles John Ellicott on Exodus 23 →CambridgeThe Cambridge Bible for Schools and Colleges5. and wouldest forbear, &c.] This rend. (= AV.) of the existing text is quite impossible: ‘βzab means to leave, forsake, &c., but never to ‘help.’ That of the marg. is much preferable: for the uncommon sense let loose or release, cf. Deuteronomy 32:36, Job 10:1. Ges., Di., Keil under, thou shalt forbear to leave (it) to him (alone); thou shalt surely release (it) with him; the objection to this is that ‘βzab is taken in a efferent sense in the two parts of the verse; Ges., however, supposed e play to be intentional. The difficulty could be removed by reading in the last clause, with Bochart, Bδ., thou shalt surely help with him (ςζψϊςζψ for ςζαϊςζα). The rend. thou shalt forbear is…
Read Cambridge on Exodus 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. Enemy’s ox… bring it back — This statute embodies the essence of our Lord’s command to “do good to them that hate you,” (Matthew 5:44,) and furnishes a most admirable illustration of it.
Read Daniel Denison Whedon on Exodus 23 →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 the donkey of one who hates you fallen under its load, do not leave it there; you must help him with it.
If you see the donkey of him who hates you fallen down under his burden, don’t leave him. You shall surely help him with it.
If you see the donkey of one who hates you fallen under its load, do not leave it there; you must help him with it.
If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it.
Tyndale line
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
If thou see the ass of him that hateth thee lying under his burden, thou shalt forbear to leave him, thou shalt surely release it with him.
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
If thou shalt see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
If thou see thine enemies asse lying vnder his burden, wilt thou cease to helpe him? thou shalt helpe him vp againe with it.
Strictly literal
If thou see the ass of him that hateth thee lying under its burden, beware of leaving [it] to him: thou shalt certainly loosen [it] with him.
when thou seest the ass of him who is hating thee crouching under its burden, then thou hast ceased from leaving [it] to it — thou dost certainly leave [it] with him.
when you see the donkey of him who is hating you crouching under its burden, then you have ceased from leaving [it] to it—you certainly leave [it] with him.
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to unload him, [thou must not do so, but] thou shalt surely unload with him.
If you see the donkey of someone who hates you fallen to the ground under its load, you must not leave that person. You must surely help him with his donkey.
From the Latin
If thou see the ass of him that hateth thee lie underneath his burden, thou shalt not pass by, but shalt lift him up with him.
Simplified
If you see the donkey of someone who hates you that has fallen under its load, don't just leave it there. You must stop and help.
If you see the ass of one who has no love for you bent down to the earth under the weight which is put on it, you are to come to its help, even against your desire.
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 Septuagint, which matches closely with only slight variations in word order. The Samaritan Pentateuch differs by using the word עזב instead of the Masoretic חָדַל, indicating a different nuance in the command to not leave the donkey abandoned.
כִּֽי־ תִרְאֶ֞ה חֲמ֣וֹר שֹׂנַאֲךָ֗ רֹבֵץ֙ תַּ֣חַת מַשָּׂא֔וֹ וְחָדַלְתָּ֖ מֵעֲזֹ֣ב ל֑וֹ עָזֹ֥ב תַּעֲזֹ֖ב עִמּֽוֹ׃ ס
12 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 תראה חמור שׂנאך רבץ תחת משׂאו וחדלת מעזב לו עזב תעזב עמו
1 word differs from the Masoretic Text: עזב (leave)
כי [תראה] חמור שנא׳ך [רבץ] [תחת] [משא׳ו] [וחדלת] מעזב ל׳ו עזב תעזב עמ׳ו
7 words on the leather — 1 partly restored, 5 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 23:5
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
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;
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
N-cs — Noun common · both singular constructHNcbsc
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…
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
רָבַץ (rabats) is a Hebrew verb meaning to stretch out or lie down. It encompasses actions like reclining, brooding, or lurking, and can imply causing something to lie down as well. The entries indicate its use in various forms, including Qal and Hiphil, but do not provide specific verse references.
רָבַץ vb. stretch oneself out, lie down, lie stretched out
Qal lie down, lie
Hiph. cause to lie down, or lie
base
H7257 רָבַץ stretch oneself out, lie down, lie stretched out
7257 rabats raw-bats'
a primitive root; to crouch (on all four legs folded, like a
recumbent animal); be implication, to recline, repose, brood,
lurk, imbed:--crouch (down), fall down, make a fold, lay,
(cause to, make to) lie (down), make to rest, sit.
רָבַץ (ra.vats) — to stretch.
1) to stretch oneself out, lie down, lie stretched out
1a) (Qal) to lie down, lie
1b)(Hiphil) to cause to lie down
1b1) laying (stones)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
Conj | V-Qal-Perf-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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