Ezekiel 18:7 — Word Study
WLCוְאִישׁ֙ לֹ֣א יוֹנֶ֔ה חֲבֹלָת֥וֹ חוֹב֙ יָשִׁ֔יב גְּזֵלָ֖ה לֹ֣א יִגְזֹ֑ל לַחְמוֹ֙ לְרָעֵ֣ב יִתֵּ֔ן וְעֵירֹ֖ם יְכַסֶּה־ בָּֽגֶד׃
BSAHe does notlôʼ [wrong or oppress] oppressyânâh▸ ◂anotherʼîysh but restoresshûwb▸ [gives back, returns] the pledgechăbôl [security, guarantee] to the debtorchôwb△ [one who owes a debt] He does notlôʼ [take by force, rob] commitgâzal▸ ◂robberygᵉzêlâh [plunder, violence] but givesnâthan▸ his breadlechem [food, nourishment] to the hungryrâʻêb [those in need, starving] and coverskâçâh▸ ◂the nakedʻêyrôm [without clothing, impoverished] with clothingbeged [a garment, protection]
| Greek | English | Parsing |
|---|---|---|
| וְאִישׁ֙ | and anyone | Conjunction, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| יוֹנֶ֔ה | he oppressed | Verb, Hiphil, imperfect third person masculine singular |
| חֲבֹלָת֥וֹ | pledge his | Noun common feminine singular construct, suffix |
| חוֹב֙ | a debt | Noun common, masculine singular absolute |
| יָשִׁ֔יב | he returned | Verb, Hiphil, imperfect third person masculine singular |
| גְּזֵלָ֖ה | robbery | Noun common, feminine singular absolute |
| לֹ֣א | not | Particle |
| יִגְזֹ֑ל | he robbed | Verb, Qal, imperfect third person masculine singular |
| לַחְמוֹ֙ | food his | Noun common masculine singular construct, suffix |
| לְרָעֵ֣ב | to [the] hungry | Preposition |
| יִתֵּ֔ן | he gave | Verb, Qal, imperfect third person masculine singular |
| וְעֵירֹ֖ם | and [the] naked | Conjunction |
| יְכַסֶּה־ | he covered | Verb, Piel, imperfect third person masculine singular |
| בָּֽגֶד׃ | 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, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing. |
| KJV | And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; |
| ASV | and hath not wronged any, but hath restored to the debtor his pledge, hath taken nought by robbery, hath given his bread to the hungry, and hath covered the naked with a garment; |
| YLT | A man — he doth not oppress, His pledge to the debtor he doth return, Plunder he doth not take away, His bread to the hungry he doth give, And the naked doth cover with a garment, |
| WEB | and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment; |
| BBE | And has done no wrong to any, but has given back to the debtor what is his, and has taken no one's goods by force, and has given food to him who was in need of it, and clothing to him who was without it; |
Translations agree on the ethical implications of the actions described in this verse.
The verse consists of two main clauses, each followed by actions that describe the righteous man's behavior.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָנָה
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 18:7
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 Characteristics of a Righteous Mangenerated
Ezekiel 18:7 describes the actions of a righteous man, emphasizing his integrity and kindness. This verse contrasts the behavior of the righteous with those who commit injustices, highlighting the importance of ethical conduct in the community. The surrounding verses elaborate on the qualities that define righteousness, making it clear that true justice involves caring for others and honoring commitments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:12–16 | He oppresses the poor and needy; he commits robbery and does not restore a pledge. He lifts his eyes to idols; he commits abominations. |
| 2 | Ezekiel 22:12–13 | In you they take bribes to shed blood. You engage in usury, take excess interest, and extort your neighbors. But Me you have forgotten, declares the Lord GOD. |
| 3 | Exodus 22:21–24 | You must not exploit or oppress a foreign resident, for you yourselves were foreigners in the land of Egypt. |
| 4 | Exodus 23:9 | Do not oppress a foreign resident, since you yourselves know how it feels to be foreigners; for you were foreigners in the land of Egypt. |
| 5 | Leviticus 19:15 | You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly. |
The Treasury of Scripture Knowledge — 51 references, hung on the phrase they belong to
The Key Word — יָנָה, yo.Nehgenerated
The verb יָנָה (yo.Neh) means 'to oppress' and carries a strong connotation of mistreatment or injustice. It is used in contexts where one person wrongs another, often implying a violation of rights or dignity.
This verb appears in the Hiphil form, indicating an action done to someone else, which emphasizes the active role of the oppressor. The moral implications are significant, as the righteous man is defined by his refusal to engage in such behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse is governed by multiple clauses, with the finite verbs יוֹנֶ֔ה (yo.Neh) and יָשִׁ֔יב (ya.Shiv) leading the main actions. The first clause describes what the righteous man does not do, while the subsequent clauses detail his positive actions.
The Hebrew word order places emphasis on the actions of the righteous man, highlighting both his abstention from wrongdoing and his commitment to helping others.
Septuagint Backgroundgenerated
The Septuagint translates יָנָה as καταδυναστεύσῃ (katadynasteusē), which means 'to dominate' or 'to oppress.' This choice reflects a clear interpretation of the Hebrew verb's moral implications, emphasizing the severity of the action.
The use of this term in the Septuagint aligns with the ethical teachings found in the Hebrew text, reinforcing the condemnation of oppressive behavior.
In plain words — the whole versegenerated
Ezekiel 18:7 explains that a righteous man does not oppress others, returns what he owes, and does not steal. Instead, he shares his food with the hungry and provides clothing for those in need. This verse highlights the importance of justice and compassion in daily life.
Frequently Asked Questionsgenerated
To oppress another means to treat them unjustly or violently, often taking advantage of their vulnerability.
Returning a pledge is important because it reflects integrity and respect for others' rights and needs.
This verse emphasizes that true righteousness involves actively helping those in need, such as the hungry and the naked.
The actions described highlight the moral responsibilities of individuals within a community, emphasizing justice, compassion, and ethical behavior.
Reflection Questionsgenerated
- In what ways can I ensure I do not oppress others in my daily life?
- How can I actively help those in need within my community?
- What does it mean for me to return what I owe to others?
- How can I embody the qualities of a righteous person as described in this verse?
The early church on this verse — how the Fathers read it
Early commentators like Jerome have reflected on this verse, using it to illustrate the moral responsibilities of the righteous.
This bread the just person gives to the hungry, of whom it is said in Scripture, blessed are those who hunger and thirst after righteousness, for they shall be satisfied.Early Church Fathers on Ezekiel 18 →
Let us give the garment of Christ to those who are naked in faith and virtues, about which it is written, “as many are baptized into Christ put on Christ.”Early Church Fathers on Ezekiel 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 18:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd hath not oppressed any,.... By fraud or force, particularly the poor, to the great grief and hurt of them: [but] hath restored to the debtor his pledge; which was pawned; not embezzling it, or
Read John Gill on Ezekiel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; Hath restored to
Read Robert Jamieson on Ezekiel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath not oppressed; by rigorous dealing grieve, injure, or damnify, and cause them to cry out, , which is done many ways; and how slyly soever it is done, yet it is a crying sin, . Much of oppression is in detaining what was laid in pawn, which was always of greater value than the thing that was taken upon it; and the poor often pawned their most necessary utensils, and oftentimes needed them ere they could redeem them; in such cases God will not that the pledge be detained; as ,10-13,17; but here mercy ought to be preferred above profit; nor might the pledge be any way lessened by embezzling it. Hath spoiled none by violence; nor by force robbed any one, and taken out of the hand of the…
Read Matthew Poole on Ezekiel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 18:7 And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;Ver. 7. And hath not oppressed any.] Either by force or fraud. Hath given his bread to the hungry.] Negative goodness alone is little worth. Men must not only rob the hospital, as we say, spoil the poor by violence, but "draw forth their souls," and their sheaves both, "to the hungry," and clothe the naked with a garment, or they cannot have the comfort and credit of just men.
Read John Trapp on Ezekiel 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) To the debtor his pledge.—In the simple state of early Hebrew society borrowing was resorted to only by the very poor, and the law abounds in precepts against any oppression or taking advantage in such cases (Exodus 22:25-27; Leviticus 25:14; Leviticus 25:17, &c). Especial provision was made for restoring in a considerate way a pledge for borrowed money (Exodus 22:26; Deuteronomy 24:6; Deuteronomy 24:10, &c). Given his bread.—In addition to the negative duties mentioned, were also the positive ones of feeding the hungry and clothing the naked; and it is to be remembered that these duties, and general helpfulness to those who need our help, are not left optional in Scripture, but are…
Read Charles John Ellicott on Ezekiel 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. 5. Hath not oppressed any] Has not used his power or influence to oppress, pain, or injure another. 6. Hath restored to the debtor his pledge] Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretence to keep it; which is highly abominable in the sight of God. 7. Hath spoiled none by violence] Either by robbery or personal insult. For a man may be spoiled both ways. 8. Hath given his bread to the hungry] Has been kind-hearted and charitable; especially to them that are in the deepest want. 9. Hath covered the naked with a garment] Has divided…
Read AdamClarke on Ezekiel 18 →CambridgeThe Cambridge Bible for Schools and Colleges5–20. Developement of the principle in three instances, chosen so as to exhibit it in its most paradoxical form 5–9. The man that is righteous shall live. First, his righteousness is defined generally as doing judgment or right and justice, Ezekiel 18:5. Then it is analysed into: (1) religious duties, Ezekiel 18:6; (2) duties relating to marriage and the relations of men and women, Ezekiel 18:6; (3) duties to one’s neighbour, Ezekiel 18:7-8; and (4) finally all these duties are brought under the conception of obedience to the commands of God, Ezekiel 18:9.
Read Cambridge on Ezekiel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Violence — Rather, robbery. (Also Ezekiel 18:12; Ezekiel 18:16; Ezekiel 18:18.) It vividly shows the poverty of the “common people,” that they had to get back their cloak in order to have
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, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing.
and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment;
He does not oppress another, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing.
does not oppress anyone, but gives the debtor back whatever was given in pledge, does not commit robbery, but gives his bread to the hungry and clothes the naked,
Tyndale line
And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
and hath not wronged any, but hath restored to the debtor his pledge, hath taken nought by robbery, hath given his bread to the hungry, and hath covered the naked with a garment;
and hath not wronged any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
And hath not oppressed any, but hath restored to the debtor his pledge, hath stripped none by violence, hath given his bread to the hungry, and hath covered the naked with a garment:
Neither hath oppressed any, but hath restored the pledge to his dettour: he that hath spoyled none 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; he hath restored to the debtor his pledge, hath not exercised robbery, hath given his bread to the hungry, and covered the naked with a garment;
A man — he doth not oppress, His pledge to the debtor he doth return, Plunder he doth not take away, His bread to the hungry he doth give, And the naked doth cover with a garment,
He does not oppress a man, || He returns his pledge to the debtor, || He does not take away plunder, || He gives his bread to the hungry, || And covers the naked with a garment,
And he over-reacheth no man, he restoreth his pledge for a debt, a robbery he doth not commit, his bread he giveth to the hungry, and the naked he covereth with a garment;
What can be said about a man who does not oppress anyone, and he gives back to the debtor what was put up as security for a loan, and he does not commit theft but gives his food to the hungry and he covers the naked with clothes, is he a righteous man?
From the Latin
And hath not wronged any man: but hath restored the pledge to the debtor, hath taken nothing away by violence: hath given his bread to the hungry, and hath covered the naked with a garment:
Simplified
He doesn't exploit anyone. He gives back what a debtor has given him as security. He doesn't rob others. He feeds the hungry and clothes the naked.
And has done no wrong to any, but has given back to the debtor what is his, and has taken no one's goods by force, and 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 and the Septuagint largely agree in their wording for this verse, with 13 of the 15 words matching. The Septuagint's translation reflects the same ethical concerns as the Hebrew text, emphasizing the characteristics of a righteous individual.
וְאִישׁ֙ לֹ֣א יוֹנֶ֔ה חֲבֹלָת֥וֹ חוֹב֙ יָשִׁ֔יב גְּזֵלָ֖ה לֹ֣א יִגְזֹ֑ל לַחְמוֹ֙ לְרָעֵ֣ב יִתֵּ֔ן וְעֵירֹ֖ם יְכַסֶּה־ בָּֽגֶד׃
13 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 18:7
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-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
חוֹב (chov) refers to a debt or a debtor. It is derived from the root word for debt (H2325). The term appears in contexts related to financial obligations, as noted in Ezekiel 18:7.
חוֹב n.[m.] debt;—Ez 18:7
ref
H2326 חוֹב
2326 chowb khobe
from 2325; debt:--debtor.
see HEBREW for 02325
חוֹב (chov) — debtor.
a debt, debtor
N-ms — Noun common · masculine singular absoluteHNcmsa
Debt
The Mosaic law encouraged the practice of lending (Deut. 15:7; Ps. 37:26; Matt. 5:42); but it forbade the exaction of interest except from foreigners. Usury was strongly condemned (Prov. 28:8; Ezek. 18:8, 13, 17; 22:12; Ps. 15:5). On the Sabbatical year all pecuniary obligations were cancelled (Deut. 15:1-11). These regulations prevented the accumulation of debt.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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
N-fs — Noun common · feminine singular absoluteHNcfsa
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)
Part — 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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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