Ezekiel 18:16 — Word Study
WLCוְאִישׁ֙ לֹ֣א הוֹנָ֔ה חֲבֹל֙ לֹ֣א חָבָ֔ל וּגְזֵלָ֖ה לֹ֣א גָזָ֑ל לַחְמוֹ֙ לְרָעֵ֣ב נָתָ֔ן וְעֵר֖וֹם כִּסָּה־ בָֽגֶד׃
BSAHe does notlôʼ [not oppress or wrong] oppressyânâh■ ◂anotherʼîysh ◂or retainchâbal■ [security for a debt] ◂a pledgechăbôl or commitgâzal■ [take by force] ◂robberygᵉzêlâh He givesnâthan■ [provides, shares] his breadlechem [food, sustenance] to the hungryrâʻêb [those in need, famished] and coverskâçâh■ [clothes, provides garments for] ◂the nakedʻêyrôm [without clothing, impoverished] with clothingbeged [a garment, outer covering]
| Greek | English | Parsing |
|---|---|---|
| וְאִישׁ֙ | and anyone | Conjunction, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| הוֹנָ֔ה | he has oppressed | Verb, Hiphil, perfect third person masculine singular |
| חֲבֹל֙ | a pledge | Noun common, masculine singular absolute |
| לֹ֣א | not | Particle |
| חָבָ֔ל | he has taken as pledge | Verb, Qal, perfect third person masculine singular |
| וּגְזֵלָ֖ה | and robbery | Conjunction, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| גָזָ֑ל | he has robbed | Verb, Qal, perfect third person masculine singular |
| לַחְמוֹ֙ | food his | Noun common masculine singular construct, suffix |
| לְרָעֵ֣ב | to [the] hungry | Preposition |
| נָתָ֔ן | he has given | Verb, Qal, perfect third person masculine singular |
| וְעֵר֖וֹם | and [the] naked | Conjunction |
| כִּסָּה־ | he has covered | Verb, Piel, perfect third person masculine singular |
| בָֽגֶד׃ | clothing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He does not oppress another, or retain a pledge, or commit robbery. He gives his bread to the hungry and covers the naked with clothing. |
| KJV | Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, |
| ASV | neither hath wronged any, hath not taken aught to pledge, neither hath taken by robbery, but hath given his bread to the hungry, and hath covered the naked with a garment; |
| YLT | A man — he hath not oppressed, A pledge he hath not bound, And plunder he hath not taken away, His bread to the hungry he hath given, And the naked he covered with a garment, |
| WEB | hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment; |
| BBE | Or done wrong to any, or taken anything from one in his debt, or taken goods by force, but has given food to him who was in need of it, and clothing to him who was without it; |
Where they part company is in the interpretation of הוֹנָ֔ה — see How Translations Differ.
The structure consists of a main clause followed by several parallel phrases that elaborate on the actions of the righteous man.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָנָה
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 — Ezekiel 18:16
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 — The Righteous Man's Conductgenerated
Ezekiel 18:16 outlines the characteristics of a righteous man, emphasizing his refusal to oppress others and his commitment to helping those in need. This passage is part of a broader teaching on personal accountability, where Ezekiel contrasts the behavior of the righteous with that of the wicked. The emphasis is on moral integrity and social justice, reflecting God's expectations for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:7 | You gave no water to the weary and withheld food from the famished, |
| 2 | Job 31:19 | if I have seen one perish for lack of clothing, or a needy man without a cloak, |
| 3 | Proverbs 22:9 | A generous man will be blessed, for he shares his bread with the poor. |
| 4 | Proverbs 25:21 | If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink. |
| 5 | Proverbs 31:20 | She opens her arms to the poor and reaches out her hands to the needy. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הוֹנָ֔ה, ho.Nahgenerated
The verb יָנָה (yanah), meaning 'to oppress', is in the Hiphil stem, indicating a causative action. This form suggests that the subject actively causes harm or injustice to another person.
The use of this verb in the context of oppression highlights the moral obligation to treat others justly. It conveys a strong sense of wrongdoing, aligning with the broader themes of justice and righteousness found throughout the prophetic literature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase does not oppress.
Sentence Structuregenerated
The finite verb הוֹנָ֔ה, he has oppressed, governs the main clause. The structure follows a pattern where the actions of the righteous man are listed in a series of negations, emphasizing what he does not do, followed by what he actively does.
The clauses are interconnected, with each action contributing to the overall portrayal of the man's character. The use of conjunctions and negations creates a rhythm that underscores the moral teachings of the text.
Septuagint Backgroundgenerated
The Septuagint translates הוֹנָ֔ה as κατεδυνάστευσεν, which carries a similar meaning of oppression but may imply a stronger sense of domination. This choice reflects the translators' understanding of the severity of the action.
The other terms in the verse also show consistency with the Hebrew, indicating a faithful rendering of the original message while adapting to the Greek linguistic context.
In plain words — the whole versegenerated
Ezekiel 18:16 teaches that a righteous person does not take advantage of others or commit acts of theft. Instead, he shares his food with the hungry and provides clothing for those who are naked, highlighting the importance of compassion and justice.
Frequently Asked Questionsgenerated
It means to treat others fairly and justly, avoiding any form of exploitation or harm.
Providing for the hungry reflects compassion and a commitment to helping those in need, which is a key aspect of righteous living.
Covering the naked symbolizes providing for those who are vulnerable and in need, ensuring their dignity and well-being.
This verse emphasizes the importance of social justice by calling for actions that protect and uplift the marginalized in society.
Reflection Questionsgenerated
- In what ways can I actively help those in need in my community?
- How do I ensure that I treat others fairly and justly in my daily interactions?
- What steps can I take to advocate for those who are vulnerable or oppressed?
- How does this passage challenge me to reflect on my own actions and attitudes toward others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 18:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither hath oppressed any,.... [See comments on Ezekiel 18:7]. hath not withholden the pledge; or, hath not pledged the pledge (h). The meaning is, not that he had not given one, but had not taken one.
Read John Gill on Ezekiel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, Now, lo, if he begot a son, that seeth all his father's sins ... and doeth not such like.
Read Robert Jamieson on Ezekiel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese two verses are explained already in the same words: see ,7.
Read Matthew Poole on Ezekiel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 18:16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment, Ver. 16. See on Ezekiel 18:7.
Read John Trapp on Ezekiel 18 →CambridgeThe Cambridge Bible for Schools and Colleges16. withholden the pledge] taken aught to pledge, as R.V.
Read Cambridge on Ezekiel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Withholden the pledge — Rather, taken in pledge. (Compare Ezekiel 18:7.)
Read Daniel Denison Whedon on Ezekiel 18 →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
He does not oppress another, or retain a pledge, or commit robbery. He gives his bread to the hungry and covers the naked with clothing.
hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment;
He does not oppress another, or retain a pledge, or commit robbery. He gives his bread to the hungry and covers the naked with clothing.
does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,
Tyndale line
Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
neither hath wronged any, hath not taken aught to pledge, neither hath taken by robbery, but hath given his bread to the hungry, and hath covered the naked with a garment;
neither hath wronged any, hath not taken aught to pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
Neither hath oppressed any, hath not withheld the pledge, neither hath stripped by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
Neither hath oppressed any, nor hath withholden the pledge, neither hath spoyled by violence, but hath giuen his bread to the hungry, and hath couered the naked with a garment,
Strictly literal
and hath not oppressed any, nor withholden the pledge, neither hath exercised robbery; he hath given his bread to the hungry, and covered the naked with a garment;
A man — he hath not oppressed, A pledge he hath not bound, And plunder he hath not taken away, His bread to the hungry he hath given, And the naked he covered with a garment,
He has not oppressed a man, || He has not bound a pledge, || And he has not taken away plunder, || He has given his bread to the hungry, || And he covered the naked with a garment,
And he over-reacheth no man, a pledge he withholdeth not, and of a robbery he is never guilty, his bread he giveth to the hungry, and the naked he covereth with a garment;
That son does not oppress anyone, or seize a pledge, or take stolen things, but instead gives his food to the hungry and covers up the naked with clothes.
From the Latin
And hath not grieved any man, nor withholden the pledge, nor taken away with violence, but hath given his bread to the hungry, and covered the naked with a garment:
Simplified
He doesn't exploit anyone. He doesn't demand security for a loan. He doesn't rob others. He feeds the hungry and clothes the naked.
Or done wrong to any, or taken anything from one in his debt, or taken goods by force, but has given food to him who was in need of it, and clothing to him who was without it;
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 14 of the 15 words in this verse, indicating a strong agreement in the translation and meaning. The slight variation in word order does not alter the essential message of the text.
וְאִישׁ֙ לֹ֣א הוֹנָ֔ה חֲבֹל֙ לֹ֣א חָבָ֔ל וּגְזֵלָ֖ה לֹ֣א גָזָ֑ל לַחְמוֹ֙ לְרָעֵ֣ב נָתָ֔ן וְעֵר֖וֹם כִּסָּה־ בָֽגֶד׃
14 of the 15 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.
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 Ezekiel 18:16
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.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
יָנָה (yanah) is a Hebrew verb that conveys the idea of oppression and maltreatment. It can mean to suppress or treat violently, with its roots suggesting actions like vexing or doing wrong. The verb appears in different forms, such as Qal and Hiphil, indicating various nuances of oppression and maltreatment.
[יָנָה] vb. suppress (?), oppress, maltreat
Qal suppress (?)
Hiph. oppress, maltreat
base
H3238 [יָנָה] suppress (?), oppress, maltreat
3238 yanah yaw-naw'
a primitive root; to rage or be violent: by implication, to
suppress, to maltreat:--destroy, (thrust out by)
oppress(-ing, -ion, -or), proud, vex, do violence.
יָנָה (ya.nah) — to oppress.
1) to oppress, suppress, treat violently, maltreat, vex, do wrong
1a) (Qal) to oppress, suppress
1b) (Hiphil) to treat violently, maltreat
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
חֲבֹל (chabol) and its feminine form חֲבֹלָה (chabolah) both mean 'pledge' or 'pawn' in the context of security for debt. The entries indicate that these words are closely related, with chabolah being a feminine variant of chabol. The term appears in contexts such as Ezekiel 18:7.
ref
H2258a חֲבֹל pledge (as binding) H2258b חֲבֹלָה id. [2258a]
2258 chabol khab-ole'
or (feminine) chabolah {khab-o-law'}; from 2254; a pawn (as
security for debt):--pledge.
see HEBREW for 02254
חֲבֹל (cha.vol) — pledge.
pledge
Also means: cha.vo.lah (חֲבֹלָה "pledge" H2258B)
חֲבֹלָה (cha.vo.lah) — pledge.
pledge
Another spelling of cha.vol (חֲבֹל "pledge" H2258A)
N-ms — Noun common · masculine singular absoluteHNcmsa
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
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)
HTn — ParticleHTn
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
גְּזֵלָה (gzelah) refers to plunder, spoil, and violence, indicating the act of robbing or taking something by force. It is a feminine form of a related word, גְּזֵל (gzeil), and is used in contexts involving robbery or violent seizure.
גְּזֵלָה n.f. plunder, spoil
base
H1500 גְּזֵלָה plunder, spoil
1500 gzelah ghez-ay-law'
feminine of 1498 and mean the same: -that (he had robbed)
(which he took violently away), spoil, violence.
see HEBREW for 01498
גְּזֵלָה (ge.ze.lah) — violence.
plunder, spoil, robbery
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
Robbery
Practised by the Ishmaelites (Gen. 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord’s time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, “counted it not robbery to be equal,” etc. (
Robbery has ever been one of the principal employments of the nomad tribes of the East. From the time of Ishmael to the present day the Bedouin has been a "wild man," and a robber by trade. (Genesis 16:12) The Mosaic law on the subject of theft is contained in (Exodus 2:2) There seems no reason to suppose that the law underwent any alteration in Solomon’s time. Man-stealing was punishable with death. (Exodus 21:16; 24:7) Invasion of right in land was strictly forbidden. (27:17; Isaiah 5:8; Micah 2:2)
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)
HTn — ParticleHTn
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רָעֵב (ra'ev) means 'hungry' and can describe varying intensities of hunger. It can also refer to a 'hungry man' as a noun or imply failing strength in a figurative sense. The word is derived from רָעַב (ra'ab), which is linked to the concept of hunger.
רָעֵב adj. hungry
base
H7457 רָעֵב hungry
7457 ra`eb raw-abe'
from 7456; hungry (more or less intensely):--hunger bitten,
hungry.
see HEBREW for 07456
רָעֵב (ra.ev) — hungry.
1) hungry
1a) hungry
1b) hungry man (subst)
1c) of failing strength (fig)
Prep | Adj — PrepositionHR/Aamsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עֵירֹם, transliterated as eyrom, is an adjective and noun meaning 'naked' and 'nakedness.' It is derived from a root that conveys the idea of nudity. The entries consistently define the term without significant disagreement.
עֵירֹם, עֵרֹם adj. and n. [m.] 1. naked; 2. nakedness
base
H5903 עֵירֹם, עֵרֹם adj. and n. [m.] 1. naked; 2. nakedness
5903 `eyrom ay-rome'
or merom {ay-rome'}; from 6191; nudity:--naked(- ness).
see HEBREW for 06191
עֵירֹם (e.rom) — naked.
adj
1) naked
n m
2) nakedness
Conj | Adj — ConjunctionHC/Aamsa
Naked
This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…
In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-ms — Noun common · masculine singular absoluteHNcmsa