Job 22:7 — Word Study
WLCלֹא־ מַ֭יִם עָיֵ֣ף תַּשְׁקֶ֑ה וּ֝מֵרָעֵ֗ב תִּֽמְנַֽע־ לָֽחֶם׃
BSAYou gaveshâqâh▸ [refused to provide] nolôʼ ◂watermayim [to drink, a source of refreshment] ◂to the wearyʻâyêph [faint, exhausted] and withheldmânaʻ▸ [kept back, denied] foodlechem [bread, nourishment] from the famishedrâʻêb [hungry, those in need]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| מַ֭יִם | water | Noun common, masculine plural absolute |
| עָיֵ֣ף | [the] weary | Adj |
| תַּשְׁקֶ֑ה | you have given to drink | Verb, Hiphil, imperfect second person masculine singular |
| וּ֝מֵרָעֵ֗ב | and from [the] hungry | Conjunction, preposition |
| תִּֽמְנַֽע־ | you have withheld | Verb, Qal, imperfect second person masculine singular |
| לָֽחֶם׃ | bread | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You gave no water to the weary and withheld food from the famished, |
| KJV | Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. |
| ASV | Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry. |
| YLT | Thou causest not the weary to drink water, And from the hungry thou withholdest bread. |
| WEB | You haven’t given water to the weary to drink, and you have withheld bread from the hungry. |
| BBE | You do not give water to the tired traveller, and from him who has no food you keep back bread. |
Where they part company is תִּֽמְנַֽע־ — see How Translations Differ.
The sentence is structured around two main clauses connected by a conjunction, emphasizing the dual nature of the accusation against Job.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקָה
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 — Job 22:7
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 — Job's Friends Accuse Himgenerated
Job 22:7 is part of a larger discourse where Eliphaz the Temanite accuses Job of wrongdoing. He claims that Job has failed to help those in need, suggesting that Job's current suffering is a direct consequence of his actions. This accusation forms part of a series of arguments from Job's friends who believe that suffering is always a result of sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:17 | if I have eaten my morsel alone, not sharing it with the fatherless— |
| 2 | Deuteronomy 15:7–11 | If there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother. |
| 3 | Psalm 112:9 | He has scattered abroad his gifts to the poor; his righteousness endures forever; his horn will be lifted high in honor. |
| 4 | Proverbs 11:24–25 | One gives freely, yet gains even more; another withholds what is right, only to become poor. |
| 5 | Proverbs 19:17 | Kindness to the poor is a loan to the LORD, and He will repay the lender. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תִּֽמְנַֽע־, tim.na'-generated
The verb מָנַע (mana) means to withhold or keep back. It is used here in the second person masculine singular, indicating that Eliphaz is directly addressing Job and accusing him of withholding help from others.
This verb emphasizes the act of denial, suggesting that Job has not only failed to provide but has actively chosen to withhold assistance from those who are suffering, namely the weary and the hungry.
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 this verse centers around two main verbs: תַּשְׁקֶ֑ה (you have given to drink) and תִּֽמְנַֽע־ (you have withheld). These verbs govern the objects that follow, indicating the actions taken against the weary and the hungry.
The word order emphasizes the negative actions attributed to Job, as Eliphaz lists the lack of provision for those in need, highlighting the severity of the accusation.
Septuagint Backgroundgenerated
The Septuagint translates תִּֽמְנַֽע־ with ἐστέρησας, which means 'you deprived.' This choice suggests a strong emphasis on the act of taking away or denying something essential.
This translation aligns with the accusatory tone of Eliphaz's speech, reinforcing the claim that Job has not only failed to provide but has actively deprived others of necessary sustenance.
In plain words — the whole versegenerated
Job 22:7 shows Eliphaz accusing Job of failing to help those in need. He claims Job did not provide water for the weary or food for the hungry, suggesting that Job's suffering is a result of his neglect.
Frequently Asked Questionsgenerated
Withholding water and food symbolizes a lack of compassion and care for those in need, highlighting the moral responsibility to help the vulnerable.
Eliphaz's accusation suggests that Job's suffering is due to his failure to act justly, contrasting with Job's earlier claims of integrity and righteousness.
This verse emphasizes the ethical obligation to provide for those who are weary and hungry, reflecting broader biblical themes of compassion and justice.
Job's friends, including Eliphaz, interpret his suffering as evidence of sin, believing that God punishes wrongdoing with hardship.
Reflection Questionsgenerated
- In what ways can I be more attentive to the needs of those around me?
- How do I respond when I see someone in need, and what can I learn from Job's situation?
- What does this verse teach about the consequences of neglecting the vulnerable?
- How can I ensure that I am not withholding help from those who are struggling?
The early church on this verse — how the Fathers read it
Early commentators have discussed this verse in relation to Job's character and the moral implications of his actions. Quotations from Origen and Olympiodorus are provided here.
All these things are accusations, and certainly very reproachful ones. But they are not true with regard to Job and are unjustly pronounced against him. These things happen in times of hardship.Early Church Fathers on Job 22 →
A criminal act not only causes harm but also denies any benefit. Therefore, notice to what point our benevolence must be extended.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast not given water to the weary to drink,.... To a weary thirsty traveller, to whom in those hot countries cold water was very refreshing, and which in desert places was not to be had in
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. Hospitality to the weary traveler is regarded in the East as a primary duty (Isaiah 21:14).
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSurely thou hast been so hard-hearted as to deny a cup of cold water to those that needed and desired it. Water was ofttimes scarce and precious in those hot countries, and was appropriated to particular persons, without whose leave other persons might not take it. To the weary, i.e. to him who by reason of hard labour or travel is weary and thirsty. So this word is used . From the hungry, to whom it was due by God’ s law, , which also was known to Job by the light of nature. Hereby he intimates the greatness of this sin of uncharitableness, by ranking it with heinous crimes; whereas Job (as he thought) esteemed it but a small fault, if any.
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:7 Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.Ver. 7. Thou hast not given water to the weary to drink] But hast slain him with thirst, when thou mightest have saved him with a cup of cold water. Qui non, cum potest, servat, occidit: Who when able did not serve, and died. Not to do good (when it is in the power of a man’ s hand) is to do evil; and not to save a life is to destroy it, Mark 3:4. Not robbing only, but not relieving the beggar, was the rich man’ s ruin, Luke 16:24, who, for a cup of cold water, duly given, might have had heaven, Matthew 10:42. But what meant Eliphaz to charge innocent and munificent Job with such a…
Read John Trapp on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou hast not given water] It was esteemed a great virtue in the East to furnish thirsty travellers with water; especially in the deserts, where scarcely a stream was to be found, and where wells were very rare. Some of the Indian devotees are accustomed to stand with a girbah or skin full of water, on the public roads, to give drink to weary travellers who are parched with thirst.
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges7. Compare Job’s answer, ch. Job 31:16-17.
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast not given water to the weary - That is, thou hast withheld the rites of hospitality - one of the most grievous offences which could be charged on an Arabian; compare the notes at Isaiah 21:14.
Read Albert Barnes on Job 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Not given water — That which we do not do is made at the last day quite as much a test of character as what we do. Matthew 25:42-43. The Egyptian Book of the Dead represents a soul before Osiris as saying.
Read Daniel Denison Whedon on Job 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You gave no water to the weary and withheld food from the famished,
You haven’t given water to the weary to drink, and you have withheld bread from the hungry.
You gave no water to the weary and withheld food from the famished,
You gave the weary no water to drink and from the hungry you withheld food.
Tyndale line
Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry.
Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
Thou hast not given water to the weary to drink, and thou hast withheld bread from the hungry.
To such as were wearie, thou hast not giuen water to drinke, and hast withdrawen bread from the hungrie.
Strictly literal
Thou hast not given water to the fainting to drink, and thou hast withholden bread from the hungry.
Thou causest not the weary to drink water, And from the hungry thou withholdest bread.
You do not cause the weary to drink water, || And you withhold bread from the hungry.
Thou hast not given water to the weary to drink, and from the hungry thou hast withholden bread.
You have not given water to weary people to drink; you have withheld bread from hungry people
From the Latin
Thou hast not given water to the weary, thou hast withdrawn bread from the hungry.
Simplified
You refused water to the thirsty; you denied food to the hungry.
You do not give water to the tired traveller, and from him who has no food you keep back bread.
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 agree on the wording of Job 22:7, with all seven words matched. This indicates a strong consistency in the text across these traditions.
לֹא־ מַ֭יִם עָיֵ֣ף תַּשְׁקֶ֑ה וּ֝מֵרָעֵ֗ב תִּֽמְנַֽע־ לָֽחֶם׃
7 of the 7 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 Job 22:7
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.
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
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Adj — AdjHAamsa
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
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)
Conj | Prep | Adj — Conjunction · prepositionHC/R/Aamsa
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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 — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.