Nehemiah 5:10 — Word Study
WLCוְגַם־ אֲנִי֙ אַחַ֣י וּנְעָרַ֔י נֹשִׁ֥ים בָּהֶ֖ם כֶּ֣סֶף וְדָגָ֑ן נַֽעַזְבָה־ נָּ֖א אֶת־ הַמַּשָּׁ֥א הַזֶּֽה׃
BSAIʼănîy as well asgam my brothersʼâch [close relatives, friends] and my servantsnaʻar [youth, attendants] have been lendingnâshâh [exacting, giving with expectation of return] moneykeçeph [silver, wealth] and graindâgân [food, provisions] Pleasenâʼ [I pray you] let us stopʻâzab [leave off, relinquish] thiszeh usurymashshâʼ [lending with interest, burden]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֲנִי֙ | I | Pronoun |
| אַחַ֣י | brothers my | Noun common masculine plural construct, suffix |
| וּנְעָרַ֔י | and servants my | Conjunction, noun common masculine plural construct, suffix |
| נֹשִׁ֥ים | [are] lending | Verb, Qal, participle (active) masculine plural |
| בָּהֶ֖ם | to them | Preposition, suffix |
| כֶּ֣סֶף | money | Noun common, masculine singular absolute |
| וְדָגָ֑ן | and grain | Conjunction, noun common masculine singular absolute |
| נַֽעַזְבָה־ | let us abandon | Verb, Qal, infinitive construct first person common plural |
| נָּ֖א | please | Particle |
| אֶת־ | the object marker | Particle |
| הַמַּשָּׁ֥א | the usury | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury. |
| KJV | I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. |
| ASV | And I likewise, my brethren and my servants, do lend them money and grain. I pray you, let us leave off this usury. |
| YLT | And also, I, my brethren, and my servants, are exacting of them silver and corn; let us leave off, I pray you, this usury. |
| WEB | I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury. |
| BBE | Even I and my servants have been taking interest for the money and the grain we have let them have. So now, let us give up this thing. |
Where they part company is הַמַּשָּׁא — see How Translations Differ.
The sentence has a main clause with a request, supported by additional phrases that detail the subjects and objects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנשׁא
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 — Nehemiah 5:10
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 — Nehemiah's Call for Justicegenerated
Nehemiah 5:10 highlights Nehemiah's concern regarding the economic practices affecting the people. He acknowledges his own involvement in lending money and grain while calling for an end to usury, which burdens the community. This passage reflects a broader theme of social justice and ethical conduct in financial dealings, emphasizing the importance of compassion and fairness in the treatment of others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Micah 2:1 | Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. |
| 2 | Luke 3:13–14 | “Collect no more than you are authorized,” he answered. |
| 3 | 1 Corinthians 9:12–18 | If others have this right to your support, shouldn’t we have it all the more? But we did not exercise this right. Instead, we put up with anything rather than hinder the gospel of Christ. |
| 4 | 2 Corinthians 5:11–20 | Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well. |
| 5 | 2 Corinthians 6:1 | As God’s fellow workers, then, we urge you not to receive God’s grace in vain. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נֹשִׁ֥ים, no.Shimgenerated
The Hebrew verb נָשָׁה (nashah) means to lend, specifically in the context of lending with the expectation of return. This participle form indicates ongoing action, suggesting that Nehemiah and his associates have been actively engaged in this practice.
The choice of this verb is significant as it carries implications of both responsibility and potential exploitation, especially when paired with the context of usury, which refers to lending with interest. Nehemiah's use of the term underscores the ethical dilemma faced by those in positions of power and influence.
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 finite verb נֹשִׁ֥ים, lending, governs the main clause, which is complemented by a series of noun phrases that identify the subjects involved: Nehemiah, his brothers, and his servants. The structure emphasizes the collective responsibility in the action of lending.
The use of conjunctions and prepositional phrases creates a layered sentence, indicating the interconnectedness of the individuals involved and the shared nature of the action being discussed.
Septuagint Backgroundgenerated
In the Septuagint, the verb נֹשִׁ֥ים is rendered as ἐθήκαμεν, which carries the same meaning of lending but may imply a slightly different nuance in the context of the Greek audience. This choice reflects a broader understanding of financial transactions in the ancient world.
The term for usury is translated as ἀπαίτησιν, which suggests a focus on the demand for repayment, emphasizing the burden placed on the borrowers.
In plain words — the whole versegenerated
Nehemiah 5:10 reveals Nehemiah's concern about the practice of lending money and grain with interest. He acknowledges that he and his brothers have been part of this practice and pleads for it to stop, highlighting the need for fairness and compassion in financial dealings.
Frequently Asked Questionsgenerated
Usury refers to lending money with interest, which can burden borrowers and exploit their needs. Nehemiah addresses this issue to promote fairness and compassion among the people.
The 'brothers' refer to Nehemiah's close relatives and friends, indicating a communal responsibility in the lending practices being criticized.
Nehemiah is calling for an end to exploitative lending practices that harm the community, urging his associates to act with integrity and compassion.
This verse emphasizes the importance of ethical conduct in financial matters as part of Nehemiah's broader mission to restore justice and equity among the people.
Reflection Questionsgenerated
- In what ways can I ensure that my financial dealings are fair and just?
- How can I support those who are struggling with debt or financial burdens?
- What lessons can I learn from Nehemiah's approach to addressing economic injustice?
- How can I foster a sense of community responsibility in financial matters?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI likewise, and my brethren, and my servants, might exact of them money and corn,.... For our maintenance, in consideration of the services done by us, which would appear but reasonable, but this we
Read John Gill on Nehemiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy brethren, to wit, in office; those who are employed with me in the government of this people. My servants; in my name, and for my use. Might exact of them money and corn, as a just recompence for our pains and care for the public good, to which we wholly devote ourselves, even to the neglect of all our private concerns. But I will not rigorously exact, but do freely remit my own right, which, in those circumstances, it is my duty to do; and therefore you also ought to do so, seeing I lay no burden upon you but what I am willing to bear a part of upon my own shoulders.
Read Matthew Poole on Nehemiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 5:10 I likewise, [and] my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. Ver. 10. I likewise, and my brethren … might exact money] To wit, for money we have lent them; or as a recompense of our public employments. But posse et nolle, nobile est to be able and willing is noble. (Seneca). I pray you, leave off this usury] Who can resist this sweet and sovereign admonition? See Nehemiah 5:9. They had somewhat to say, no doubt, in defence of their usury; as also many have at this day. But let them consider, that usury is here and elsewhere cried down without distinction, Psalms 15:5 Ezekiel 18:8; Ezekiel 18:13. That the lender…
Read John Trapp on Nehemiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Might exact.—We have lent them money and corn. By his own example the governor pleads with them: not “let us leave off this usury,” but let us all and together “remit the loans.”
Read Charles John Ellicott on Nehemiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. I likewise, and my brethren, and my servants] R.V. And I likewise, my brethren and my servants. We must conclude from this verse that Nehemiah himself lent ‘on usury’ to his countrymen. The words are not, as A.V., ‘I … and my brethren, &c.’, but ‘I, my brethren, &c.’ Nehemiah takes the reply out of the mouth of his opponents. He confesses he is himself not free from blame. For ‘his own kinsfolk and dependants’ lent ‘on usury,’ and he their head and representative was responsible for them. They may have been generous and forbearing, but they had violated the principle, which he was upholding: and in so far, Nehemiah accepted the blame of his house. Some suppose that Nehemiah in lending…
Read Cambridge on Nehemiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleI ... might exact - Nehemiah had lent, but not upon pledge.
Read Albert Barnes on Nehemiah 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. I likewise — Nehemiah, like the true God-fearing ruler, conscious of integrity and honour, pleads his own example as one worthy of his people’s notice. My brethren, and my servants — See notes on chap.
Read Daniel Denison Whedon on Nehemiah 5 →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
I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury.
I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury.
I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury.
Even I and my relatives and my associates are lending them money and grain. But let us abandon this practice of seizing collateral!
Tyndale line
I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
And I likewise, my brethren and my servants, do lend them money and grain. I pray you, let us leave off this usury.
And I likewise, my brethren and my servants, do lend them money and corn on usury. I pray you, let us leave off this usury.
I likewise, my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
For euen I, my brethren, and my seruants doe lende them money and corne: I pray you, let vs leaue off this burden.
Strictly literal
I also, my brethren and my servants, we might exact usury of them, money and corn. I pray you, let us leave off this usury.
And also, I, my brethren, and my servants, are exacting of them silver and corn; let us leave off, I pray you, this usury.
And also, I, my brothers, and my servants, are exacting silver and grain on them; please let us leave off this usury.
And also I, my brothers, and my young men, have lent them money and corn: I pray you, let us relinquish this loan.
I and my brothers and my servants are lending them money and grain. But we must stop charging interest on these loans.
From the Latin
Both I and my brethren, and my servants, have lent money and corn to many: let us all agree not to call for it again; let us forgive the debt that is owing to us.
Simplified
I, as well as my brothers and my men have been have been lending the people money and food. Please, let's stop this business of charging interest!
Even I and my servants have been taking interest for the money and the grain we have let them have. So now, let us give up this thing.
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 (MT) of Nehemiah 5:10 states that both Nehemiah and his companions have been lending money and grain to the people and urges them to stop the usury. The Septuagint (LXX) agrees with the MT in substance, as 12 of the 13 words match in a word-by-word correspondence, although the LXX presents the text with its own sentence structure and articles. There are no significant differences in meaning between the MT and the LXX for this verse.
וְגַם־ אֲנִי֙ אַחַ֣י וּנְעָרַ֔י נֹשִׁ֥ים בָּהֶ֖ם כֶּ֣סֶף וְדָגָ֑ן נַֽעַזְבָה־ נָּ֖א אֶת־ הַמַּשָּׁ֥א הַזֶּֽה׃
12 of the 13 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 Nehemiah 5:10
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bs
The Hebrew word נָשָׁה (*nashah*) primarily means to lend or become a creditor. It is a primitive root associated with lending and borrowing, often with implications of interest or security. The entries highlight its use in both the Qal and Hiphil forms, indicating lending actions and the role of a creditor.
נָשָׁה vb. lend, become a creditor
Qal lend
Hiph. who lendeth to his neighbor
base
H5383 נָשָׁה lend, become a creditor
5383 nashah naw-shaw'
a primitive root (rather identical with 5382, in the sense of
5378); to lend or (by reciprocity) borrow on security or
interest:--creditor, exact, extortioner, lend, usurer, lend
on (taker on) usury.
see HEBREW for 05382
see HEBREW for 05378
נָשָׁה (na.shah) — to lend.
1) to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (subst)
1b) (Hiphil) to lend
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
→ General scriptures concerning Ex 22:25-27; Le 25:35-37; De 15:1-11; 23:19,20; 24:6,10-13,17; Ne 5:1-13; Ps 37:25,26; 112:5; Pr 19:17; 22:7; 28:8; Isa 24:1,2; Eze 18:13; Mt 5:42; Lu 6:34,35
→ See BORROWING
→ See INTEREST
→ See MONEY
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-1cp — Verb · Qal · infinitive construct first person common pluralHVqc1cp
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַשָּׁא (mashsha') refers to a loan or interest on a debt, specifically usury. It is derived from a root meaning to lend, and the term appears in contexts related to financial transactions, such as in Nehemiah 5:11, which mentions a low rate of usury.
מַשָּׁא n.m. lending on interest, or usury
base
H4855 מַשָּׁא
4855 mashsha' mash-shaw'
from 5383; a loan; by implication, interest on a
debt:--exaction, usury.
see HEBREW for 05383
מַשָּׁא (mash.sah) — interest.
1) lending on interest, usury
1a) in Ne 5:11, the rate of "usury" was only one per cent
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
u'-zhu-ri:
1. In the Old Testament:
The Hebrew law concerning exaction of interest upon loans was very humane. Hebrews were to lend to their brethren without interest (Ex 22:25; Le 25:36 f; De 23:19 f). This, however, did not apply to a stranger (De 23:20). Two stems are used in the Old Testament, rendered in the King James Version "usury," in the Revised Version (British and American) better rendered "interest":
Usury
The sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law was much neglected (Neh. 5:7, 10).
(The word usury has come in modern English to mean excessive interest upon money loaned, either formally illegal or at least oppressive. In the Scriptures, however the word did not bear this sense, but meant simply interest of any kind upon money. The Jews were forbidden by the law of Moses to take interest from their brethren, but were permitted to take it from foreigners. The prohibition grew out of the agricultural status of the people, in which ordinary business loans were not needed. and loans as were required should be made only as to friends and brothers in need. --ED.) The practice of mortgaging land, sometimes at exorbitant interest, grew up among the Jews during the captivity, in direct violation of the law. (Leviticus 25:36,37; Ezekiel 18:8,13,17) We find the rate…
As employed in our version of the Bible, means only interest. When our translation was made, the word usury had not assumed the bad sense which it now has. The Jews might require interest of foreigners, De 23:19-20, but were forbidden to receive it from each other, Ex 22:25 Ps 15:5; being instructed to lend money, etc., in a spirit of brotherly kindness, "hoping for nothing again," De 15:7-11 Lu 6:33-35. The exacting of usury is often rebuked, Ne 5:7,10 Pr 28:8 Eze…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm