Judges 8:2 — Word Study
WLCוַיֹּ֣אמֶר אֲלֵיהֶ֔ם מֶה־ עָשִׂ֥יתִי עַתָּ֖ה כָּכֶ֑ם הֲל֗וֹא ט֛וֹב עֹלְל֥וֹת אֶפְרַ֖יִם מִבְצִ֥יר אֲבִיעֶֽזֶר׃
BSABut [Gideon] answeredʼâmar▸ themʼêl Nowʻattâh [at this time, in this moment] whatmâh have I accomplishedʻâsâh■ [done, made] Are notlôʼ the gleaningsʻôlêlâh [gathered leftovers, remaining harvest] of EphraimʼEphrayim [doubly fruitful, a tribe of Israel] betterṭôwb than the grape harvestbâtsîyr [vintage, time of gathering] of AbiezerʼĂbîyʻezer [my father is help, a clan of Manasseh]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲלֵיהֶ֔ם | to them | Preposition, suffix |
| מֶה־ | what? | Pronoun |
| עָשִׂ֥יתִי | have I done | Verb, Qal, perfect first person common singular |
| עַתָּ֖ה | now | Adverb |
| כָּכֶ֑ם | like you | Preposition, suffix |
| הֲל֗וֹא | ¿ not | Particle, particle |
| ט֛וֹב | good | Adj |
| עֹלְל֥וֹת | [are] [the] gleanings of | Noun common, feminine plural construct |
| אֶפְרַ֖יִם | Ephraim | Noun proper masculine |
| מִבְצִ֥יר | more than [the] grape harvest of | Preposition, noun common masculine singular construct |
| אֲבִיעֶֽזֶר׃ | Abiezer | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Gideon answered them, “Now what have I accomplished compared to you? Are not the gleanings of Ephraim better than the grape harvest of Abiezer? |
| KJV | And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer? |
| ASV | And he said unto them, What have I now done in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? |
| YLT | and he saith unto them, 'What have I done now like you? are not the gleanings of Ephraim better than the harvest of Abi-Ezer? |
| WEB | He said to them, “What have I now done in comparison with you? Isn’t the gleaning of the grapes of Ephraim better than the vintage of Abiezer? |
| BBE | And he said to them, What have I done in comparison with you? Is not that which Ephraim took up after the grape-cutting better than all the grapes which Abiezer got in from the grape-cutting? |
The translations agree on the meaning of עֹלְל֥וֹת — see How Translations Differ.
The sentence contains a main clause followed by an interrogative phrase and a comparative question, emphasizing Gideon's humility.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Judges 8:2
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 — Gideon's Response to Ephraimgenerated
Judges 8:2 captures a moment of tension between Gideon and the men of Ephraim after a victory over Midian. The men of Ephraim confront Gideon for not calling them to battle, and in his response, Gideon reflects on his own achievements compared to theirs. This passage illustrates the dynamics of leadership and humility in the face of communal pride and rivalry, similar to themes found in 1 Corinthians 13:4-7 and James 3:13-18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 13:4–7 | Love is patient, love is kind. It does not envy, it does not boast, it is not proud. |
| 2 | Galatians 5:14–15 | The entire law is fulfilled in a single decree: “Love your neighbor as yourself.” |
| 3 | Philippians 2:2–3 | then make my joy complete by being like-minded, having the same love, being united in spirit and purpose. |
| 4 | James 1:19–20 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 5 | James 3:13–18 | Who is wise and understanding among you? Let him show it by his good conduct, by deeds done in the humility that comes from wisdom. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עֹלְל֥וֹת, o.le.Lotgenerated
The Hebrew word עֹלְלוֹת (olelot) refers to the gleanings, specifically the leftover produce collected after the main harvest. This term emphasizes the act of gathering what remains, often seen as less significant than the primary harvest.
In this context, Gideon uses the term to highlight the value of Ephraim's gleanings over his own grape harvest. The use of this word suggests a humility in Gideon's perspective, as he recognizes the worth in what might be considered lesser.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of עֹלְל֥וֹת as 'gleanings' or 'leftovers'.
Sentence Structuregenerated
The structure of the verse revolves around one main verb, וַיֹּ֣אמֶר, and he said, with several clauses and phrases illustrating Gideon's response. The main clause introduces his statement, followed by a question and comparative phrases that elaborate on his thoughts.
The word order emphasizes Gideon's humility as he questions his own accomplishments in relation to Ephraim's gleanings, placing the focus on the comparison rather than on his own achievements.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עֹלְל֥וֹת is rendered as ἐπιφυλλὶς, which refers to the act of gleaning. This choice reflects a direct connection to the agricultural context of the term, emphasizing the significance of the leftovers.
The use of this term in the LXX aligns with the Hebrew meaning but may carry a slightly different connotation in its Greek context, focusing on the act of gathering rather than the value of the gleanings themselves.
In plain words — the whole versegenerated
Judges 8:2 shows Gideon responding to the men of Ephraim, who are upset that they were not called to battle. Gideon humbly compares his achievements to theirs, suggesting that their gleanings are more valuable than his grape harvest. This highlights a theme of humility and recognition of others' contributions.
Frequently Asked Questionsgenerated
Gideon refers to the leftover produce collected after the main harvest, emphasizing the value of what might be seen as less significant.
Gideon seeks to humble himself in light of Ephraim's contributions, recognizing their importance despite his own achievements.
Gideon's humility teaches us the importance of valuing the contributions of others and recognizing that every part of a community plays a role.
This passage illustrates that true leadership involves humility and the ability to acknowledge the strengths and contributions of others.
Reflection Questionsgenerated
- In what ways can I practice humility in my interactions with others?
- How do I recognize and appreciate the contributions of those around me?
- What lessons can I learn from Gideon's response to conflict?
- How can I apply the principle of valuing gleanings in my own life?
The early church on this verse — how the Fathers read it
Richard Challoner reflects on Gideon's humble response, illustrating the power of humility in resolving conflict.
What could I: A meek and humble answer appeased them; who otherwise might have come to extremities. So great is the power of humility both with God and man.Early Church Fathers on Judges 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto them,.... In a very mild and gentle manner, giving soft words, which turn away wrath: what have I done in comparison of you?
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer? He said ... What have I done now in comparison of you?
Read Robert Jamieson on Judges 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat was done was done by God’ s immediate making them one to kill another; what I have done, in cutting off some of the fugitive common soldiers, is not to be compared with your exploit in destroying their princes; I began the war, but you have finished. The gleaning of the grapes of Ephraim; what you have gleaned or done after me. Of Abi-ezer, i.e. of the Abi-ezrites, to whom he modestly communicateth the honour of the victory, and doth not arrogate it to himself, as generals commonly do.
Read Matthew Poole on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:2 And he said unto them, What have I done now in comparison of you? [Is] not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?Ver. 2. What have I done now in comparison of you?] By a soft answer he pacifieth their wrath. Milk quencheth wildfire: oil, saith Luther, quenches lime, which water kindles. Hard to hard, will never do well: but you may break a flint upon a cushion; a bullet if it light upon a wool sack, dieth there. "Dearly beloved, avenge not yourselves, but rather give place unto wrath." Howbeit some men are as nettles: handle them gently, they sting you; handle them hard, and they will do you no hurt.
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) What have I done now in comparison of you?—Since Gideon was by no means a man of very placable and pacific disposition, we see the strong and noble self-control which this answer manifests. He was not in a condition, even had he wished it, to humble the fierce jealousy of this kindred tribe, as the more independent Jephthah, who was not so closely bound to them, did not scruple to do. He remembered that Zebah and Zalmunna were still safe; the Midianites were as yet by no means finally crushed. Patriotism as well as right feeling demanded that at such a moment there should be no civil discord. Is not the gleaning . . .?—The answer has a proverbial sound. (Comp. Deuteronomy 24:21.) It…
Read Charles John Ellicott on Judges 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Is not the gleaning, c.] That is, The Ephraimites have performed more important services than Gideon and his men and he supports the assertion by observing that it was they who took the two Midianitish generals, having discomfited their hosts at the passes of Jordan.
Read AdamClarke on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. Gideon, like his father (Judges 6:31), had the ready wit to extricate himself from an awkward situation. For the gleaning of the grapes see Isaiah 17:6, Micah 7:1; the word is used of fruit, not of corn. Ephraim indeed arrived late upon the scene, but they had the glory of capturing the chiefs. Gideon speaks only of Abiezer, his own clansmen; the 300 warriors chosen from different tribes, Judges 7:2-8, belong to another version of the story. Probably Judges 8:3 was followed by Judges 8:29 in the original narrative.
Read Cambridge on Judges 8 →Albert Barnes1798–1870Barnes' Notes on the BibleA civil war with the great tribe of Ephraim would soon have turned Israel’s victory into mourning.
Read Albert Barnes on Judges 8 →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
But Gideon answered them, “Now what have I accomplished compared to you? Are not the gleanings of Ephraim better than the grape harvest of Abiezer?
He said to them, “What have I now done in comparison with you? Isn’t the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
But Gideon answered them, “Now what have I accomplished compared to you? Are not the gleanings of Ephraim better than the grape harvest of Abiezer?
He said to them, “Now what have I accomplished compared to you? Even Ephraim’s leftover grapes are better quality than Abiezer’s harvest!
Tyndale line
And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer?
And he said unto them, What have I now done in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
And he said unto them, What have I now done in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
And he said to them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
To whom he said, What haue I now done in comparison of you? is not the gleaning of grapes of Ephraim better, then the vintage of Abiezer?
Strictly literal
And he said to them, What have I done now in comparison with you? Are not the gleanings of Ephraim better than the vintage of Abi-ezer?
and he saith unto them, 'What have I done now like you? are not the gleanings of Ephraim better than the harvest of Abi-Ezer?
and he says to them, “What have I now done like you? Are the gleanings of Ephraim not better than the harvest of Abi-Ezer?
And he said unto them, What have I done now in comparison with you? Is not the gleaning of Ephraim better than the vintage of Abi'ezer?
He said to them, “What have I done now compared to you? Are not the gleanings of Ephraim's grapes better than the full grape harvest of Abiezer?
From the Latin
And he answered them: What could I have done like to that which you have done? Is not one bunch of grapes of Ephraim better than the vintages of Abiezer?
Simplified
“Now what have I achieved in comparison to you?” Gideon replied. “Even Ephraim's left-over grapes are better than Abiezer's whole grape harvest!
And he said to them, What have I done in comparison with you? Is not that which Ephraim took up after the grape-cutting better than all the grapes which Abiezer got in from the grape-cutting?
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
Both the Masoretic Text and the Septuagint agree on the wording of this verse, with a direct correspondence in their translations. The Septuagint matches all twelve words of the Hebrew text, affirming the integrity of the passage across these ancient witnesses.
וַיֹּ֣אמֶר אֲלֵיהֶ֔ם מֶה־ עָשִׂ֥יתִי עַתָּ֖ה כָּכֶ֑ם הֲל֗וֹא ט֛וֹב עֹלְל֥וֹת אֶפְרַ֖יִם מִבְצִ֥יר אֲבִיעֶֽזֶר׃
12 of the 12 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 Judges 8:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3mp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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 | Part — Particle · particleHTi/Tn
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
עֹלֵלוֹת (olelah) is a feminine plural form derived from the root word for gleaning, specifically referring to the act of going over crops a second time to collect leftover produce. It is associated with the time of gleaning, particularly grapes, and appears in the context of agricultural practices in the Old Testament.
עֹלֵלוֹת n.f.pl.intens. gleaning (going over a second time)
base
H5955 עֹלֵלוֹת gleaning (going over a second time)
5955 `olelah o-lay-law'
feminine active participle of 5953; only in plural gleanings;
by extens. gleaning-time:--(gleaning) (of the) grapes,
grapegleanings.
see HEBREW for 05953
עֹלֵלוֹת (o.le.lah) — gleaning.
gleaning
N-fp — Noun common · feminine plural constructHNcfpc
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…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
בָּצִיר (batsiyr) means 'vintage,' referring specifically to the grape crop. It is derived from the root word for 'clipped' or 'cut.' The entries consistently emphasize its agricultural context without any noted disagreements.
בָּצִיר n.m. vintage
base
H1210 בָּצִיר vintage
1210 batsiyr baw-tseer'
from 1219; clipped, i.e. the grape crop:--vintage.
see HEBREW for 01219
בָּצִיר (ba.tsir) — vintage.
vintage
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אֲבִיעֶ֫זֶר (Abiy'ezer) means 'my father is help.' It refers to two individuals in the Old Testament: a Manassite, son of Gilead, and a Benjamite warrior of David. The name is constructed from the elements for 'father' and 'help.' It appears in several verses, including Numbers 26:30 and 2 Samuel 23:27.
אֲבִיעֶ֫זֶר n.pr.m. (my father is help)—= אִיעֶזֶר Nu 26:30—
a Manassite, called ‘son’ of Gilead
a Benjamite, a warrior of David
base
H44 אֲבִיעֶ֫זֶר, אִיעֶזֶר
44 'Abiy`ezer ab-ee-ay'-zer
from 1 and 5829; father of help (i.e. helpful); Abiezer, the
name of two Israelites:--Abiezer.
see HEBREW for 01
see HEBREW for 05829
אֲבִיעֶ֫זֶר (a.vi.e.zer) — Abiezer.
A man living at the time of United Monarchy, first mentioned at 2Sa.23.27
§ Abiezer = "my father is help"
1) a Manassite, called "son" of Gilead, also son of Gilead's sister
2) a Benjamite, warrior of David
אֲבִיעֶ֫זֶר (a.vi.e.zer) — Abiezer.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.7.18 and Hammolecheth (H4447);
brother of: Ishhod (H0379) and Mahlah (H4244H)
§ Abiezer = "my father is help"
1) a Manassite, called "son" of Gilead, also son of Gilead's sister
2) a Benjamite, warrior of David
אֲבִיעֶ֫זֶר (a.vi.e.zer) — Abiezer.
A man of the tribe of Manasseh living at the time of Egypt and Wilderness, first mentioned at Num.26.30;
son of: Gilead (H1568H);
N-proper — Noun proper masculineHNpm
ab-i-e'-zer, a-bi-e'-zer ('abhi`ezer, "father of help," or "my father is help." Iezer, Iezerite (in the King James Version Jeezer, Jeezerite), is Abiezer with the letter beth omitted):
(1) A descendant of Joseph the son of Jacob, and head of one of the families of Manasseh that settled West of the Jordan (Nu 26:30; Jos 17:1-6; 1Ch 7:14-19). As he was great uncle to Zelophehad's daughters, who brought a case before Moses (Nu 36), he must have been an old man at the time of the conquest. He was the son of Gilead the son of Machir, in the sense of being a more remote descendant, for Machir had sons before the death of Joseph (Ge 50:23). The Machir that possessed Gilead and…
(father of help, helpful). Eldest son of Gilead, and descendant of Manasseh. (Joshua 17:2; 1 Chronicles 7:18) (B.C. 1450.) He was the ancestor of the great judge Gideon. [GIDEON] One of David’s mighty men. (2 Samuel 23:27; 1 Chronicles 11:28; 27:12) (B.C. 1014.)
Great-grandson of Manasseh, Nu 26:29,30, and founder of the family to which Gideon belonged, Joshua 17.2; Jud 6.34; 8.2. In this last verse, "the vintage of Abiezer" means the first rout of the Midianites by the 300, mostly Abiezrites; and "the gleaning of the grapes of Ephraim," means the capture of Oreb and Zeeb, and other fruits of the victory, gathered by the Ephraimites.
father of help