Job 27:14 — Word Study
WLCאִם־ יִרְבּ֣וּ בָנָ֣יו לְמוֹ־ חָ֑רֶב וְ֝צֶאֱצָאָ֗יו לֹ֣א יִשְׂבְּעוּ־ לָֽחֶם׃
BSAThoughʼim his sonsbên [children, descendants, offspring] are manyrâbâh▸ they are destined forlᵉmôw [appointed, set apart] the swordchereb [cutting instrument, warfare] and his offspringtseʼĕtsâʼ [posterity, progeny] will neverlôʼ have enoughsâbaʻ▸ [be satisfied with] foodlechem [bread, sustenance]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יִרְבּ֣וּ | they will increase | Verb, Qal, imperfect third person masculine plural |
| בָנָ֣יו | children his | Noun common masculine plural construct, suffix |
| לְמוֹ־ | for | Preposition |
| חָ֑רֶב | [the] sword | Noun common, feminine singular absolute |
| וְ֝צֶאֱצָאָ֗יו | and descendants his | Conjunction, noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| יִשְׂבְּעוּ־ | they will be satisfied | Verb, Qal, imperfect third person masculine plural |
| 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 | Though his sons are many, they are destined for the sword; and his offspring will never have enough food. |
| KJV | If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread. |
| ASV | If his children be multiplied, it is for the sword; And his offspring shall not be satisfied with bread. |
| YLT | If his sons multiply — for them [is] a sword. And his offspring [are] not satisfied [with] bread. |
| WEB | If his children are multiplied, it is for the sword. His offspring will not be satisfied with bread. |
| BBE | If his children are increased, it is for the sword; and his offspring have not enough bread. |
The translations agree on the overall meaning of the verse, emphasizing the fate of the wicked's children.
The sentence is structured with a main clause followed by a prepositional phrase that describes the fate of the sons, and another main clause that emphasizes the lack of sustenance for the offspring.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָבָה
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 27:14
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 Fate of the Wickedgenerated
Job 27:14 presents a stark warning about the fate of the wicked. Despite having many sons, they are destined for destruction, symbolized by the sword, and their offspring will not find satisfaction in food. This verse is part of Job's broader argument about the transient nature of the wicked's prosperity, as he reflects on the justice of God in contrast to the apparent success of the unrighteous, as seen in earlier verses like Job 27:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:11–12 | They send forth their little ones like a flock; their children skip about, |
| 2 | Deuteronomy 28:32–41 | Your sons and daughters will be given to another nation, while your eyes grow weary looking for them day after day, with no power in your hand. |
| 3 | 2 Kings 9:7–8 | And you are to strike down the house of your master Ahab, so that I may avenge the blood of My servants the prophets and the blood of all the servants of the LORD shed by the hand of Jezebel. |
| 4 | 2 Kings 10:6–10 | Then Jehu wrote them a second letter and said: “If you are on my side, and if you will obey me, then bring the heads of your master’s sons to me at Jezreel by this time tomorrow.” Now the sons of the king, seventy in all, were being brought up by the leading men of the city. |
| 5 | Esther 5:11 | Haman recounted to them his glorious wealth, his many sons, and all the ways the king had honored and promoted him over the other officials and servants. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יִרְבּ֣וּ, yir.Bugenerated
The verb רָבָה (rabah) means 'to increase' or 'to multiply.' It is in the imperfect tense, indicating an ongoing action, suggesting that the wicked's children will continue to grow in number. This word captures the idea of abundance, yet in this context, it is juxtaposed with their grim fate.
The parsing as a third person masculine plural verb indicates that it refers to the sons collectively, emphasizing the idea that despite their increase, their end is tragic.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the sons of the wicked will increase, but they differ on the rendering of their fate.
Sentence Structuregenerated
The main finite verb is יִרְבּ֣וּ, they will increase, governing the structure of the verse. It is followed by a prepositional phrase indicating the fate of the sons and a conjunction linking to the fate of the descendants.
The structure emphasizes the contrast between the increase of the wicked's children and their ultimate lack of sustenance, creating a poignant statement about the consequences of wickedness.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word for 'sword' as μάχαιρα (machaira), which can refer to a knife or a sword, emphasizing the violent fate awaiting the wicked's offspring. This choice aligns with the destructive connotation of the original Hebrew.
The Greek translation does not fully capture the Hebrew's nuance of being 'appointed' for destruction, which highlights the inevitability of their fate.
In plain words — the whole versegenerated
Job 27:14 states that although the wicked may have many children, they are destined for destruction, and their descendants will not have enough food. This verse reflects on the consequences of a life lived in wickedness and the ultimate lack of fulfillment for their offspring.
Frequently Asked Questionsgenerated
It indicates that their fate is destruction, symbolizing the consequences of their parents' wickedness.
This reflects the idea that despite their numbers, they will not thrive or find satisfaction due to the curse on their lineage.
It underscores the theme of divine justice, showing that the apparent prosperity of the wicked is temporary and leads to dire consequences.
The sword symbolizes violence and destruction, highlighting the harsh reality awaiting the wicked and their offspring.
Reflection Questionsgenerated
- What are some examples in life where the consequences of wickedness are evident?
- How can we find hope in the face of injustice, as seen in Job's reflections?
- In what ways can we ensure that our actions do not lead to negative consequences for future generations?
- How does understanding the fate of the wicked influence our choices and behaviors today?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to discuss the fate of the wicked and the implications for their descendants, as seen in the writings of Gregory the Dialogist and Olympiodorus of Alexandria.
If his children be multiplied, it is in the sword; and his grandchildren shall not be satisfied with bread. The title of the 'ungodly' is not without meaning given to heretics,Early Church Fathers on Job 27 →
He describes what is likely to happen to the ungodly. Admittedly, things do not always go in this manner for them. Some of them, indeed, preserve their prosperity until the end of their life, as he himself, in his quandary,Early Church Fathers on Job 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 27:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf his children be multiplied,.... As it is possible they may; this is one external blessing common to good men and bad men.
Read John Gill on Job 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will teach you by the hand of God: that which is with the Almighty will I not conceal. These words are contrary to Job's previous sentiments (notes, Job 21:22-33; Job 24:22-25).
Read Robert Jamieson on Job 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is for the sword; that they may be cut off by the sword, either of war or of justice. Shall not be satisfied with bread; shall be starved, or want necessaries. A figure called meiosis.
Read Matthew Poole on Job 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:14 If his children be multiplied, [it is] for the sword: and his offspring shall not be satisfied with bread.Ver. 14. If his children be multiplied, it is for the sword] As were Ahab’ s seventy sons, for instance, 2 Kings 10:1, whom he had begotten after God had threatened to root out his posterity. He, therefore, as it were to cross the Almighty, gives himself so much the more strenuously to the work of generation; but this was (like Ephraim) to bring forth children to the murderer, Hosea 4:13. See the like of Ahaziah and his forty-two brethren slain at the shearing house. And his offspring] Heb. His issues, or egressions, his shoots or branches, his pledges: so Mercer rendereth it.…
Read John Trapp on Job 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. If his children be multiplied] As numerous families were supposed to be a proof of the benediction of the Almighty, Job shows that this is not always the case; for the offspring of the wicked shall be partly cut off by violent deaths, and partly reduced to great poverty.
Read AdamClarke on Job 27 →CambridgeThe Cambridge Bible for Schools and Colleges14. With the sentiment of this verse compare Job’s former words in regard to the wicked, “Their seed is established in their sight with them, and their offspring before their eyes. They send forth their little ones like a flock, and their children dance. They spend their days in wealth,” ch. Job 21:8 seq.
Read Cambridge on Job 27 →Albert Barnes1798–1870Barnes' Notes on the BibleIf his children be multiplied, it is for the sword - That is, they shall be slain in war.
Read Albert Barnes on Job 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe b — Having fully established his main position, that the virtuous may suffer, for instance as in his case, (2-10,) Job proceeds to give in detail the sufferings of a portion of the wicked in this present life.
Read Daniel Denison Whedon on Job 27 →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
Though his sons are many, they are destined for the sword; and his offspring will never have enough food.
If his children are multiplied, it is for the sword. His offspring will not be satisfied with bread.
Though his sons are many, they are destined for the sword; and his offspring will never have enough food.
If his children increase – it is for the sword! His offspring never have enough to eat.
Tyndale line
If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread.
If his children be multiplied, it is for the sword; And his offspring shall not be satisfied with bread.
If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread.
If his children are multiplied, it is for the sword: and his offspring shall not be satisfied with bread.
If his children be in great nomber, the sworde shall destroy them, and his posteritie shall not be satisfied with bread.
Strictly literal
If his children be multiplied, it is for the sword, and his offspring shall not be satisfied with bread;
If his sons multiply — for them [is] a sword. And his offspring [are] not satisfied [with] bread.
If his sons multiply—a sword [is] for them. And his offspring [are] not satisfied [with] bread.
If his children be multiplied, it is only for the sword; and his offspring will not be satisfied with bread.
If his children multiply, it is for the sword; his offspring will never have enough food.
From the Latin
If his sons be multiplied, they shall be for the sword, and his grandsons shall not be filled with bread.
Simplified
even if they have many children, they will experience violent deaths or die of starvation.
If his children are increased, it is for the sword; and his offspring have not enough 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 show some agreement, with both acknowledging the fate of the wicked's children. However, only two words match between the two texts, indicating a significant divergence in phrasing and structure.
אִם־ יִרְבּ֣וּ בָנָ֣יו לְמוֹ־ חָ֑רֶב וְ֝צֶאֱצָאָ֗יו לֹ֣א יִשְׂבְּעוּ־ לָֽחֶם׃
2 of the 9 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 27:14
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
לְמוֹ (le.mo) is a prepositional form meaning 'to' or 'for,' often used poetically. It serves as a separable prefix indicating direction or reference, covering meanings like 'at,' 'upon,' and 'by.' The entries suggest it is primarily a poetic variant of the inseparable preposition.
לְמוֹ poet. for לְ
base
H3926 לְמוֹ
3926 lmow lem-o'
a prol. and separable form of the prepositional prefix; to or
for:--at, for, to, upon.
לְמוֹ (le.mo) — upon.
1) at, to, for, in, of, by, in reference to
1a) poetic form of inseparable preposition
Prep — PrepositionHR
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
צֶאֱצָא (tse'etsa') refers to offspring or produce, specifically in plural form. It encompasses children, descendants, and the produce of the earth. The term is derived from another Hebrew word, but the entries do not provide further details on its usage in specific verses.
[צֶאֱצָא] n.m. only pl., issue, offspring, produce
base
H6631 [צֶאֱצָא] only pl., issue, offspring, produce
6631 tse'etsa' tseh-ets-aw'
from 3318; issue, i.e. produce, children:--that which cometh
forth (out), offspring.
see HEBREW for 03318
צֶאֱצָא (tse.e.tsa) — offspring.
1) offspring, produce, issue
1a) offspring (of men)
1b) produce (of earth)
1c) descendants (metaphorical)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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.