Nehemiah 5:3 — Word Study
WLCוְיֵשׁ֙ אֲשֶׁ֣ר אֹמְרִ֔ים שְׂדֹתֵ֛ינוּ וּכְרָמֵ֥ינוּ וּבָתֵּ֖ינוּ אֲנַ֣חְנוּ עֹרְבִ֑ים וְנִקְחָ֥ה דָגָ֖ן בָּרָעָֽב׃
BSAOthersʼăsher were sayingʼâmar ◂Weʼănachnûw [as a community, together] are mortgagingʻârab [pledging, exchanging as security] our fieldssâdeh [lands, cultivated areas] our vineyardskerem [gardens for growing vines] and our homesbayith [houses, dwelling places] to getlâqach [take, receive] graindâgân [food, wheat] during the faminerâʻâb [time of hunger, dearth]
| Greek | English | Parsing |
|---|---|---|
| וְיֵשׁ֙ | and there | Conjunction |
| אֲשֶׁ֣ר | [were those] who | Particle |
| אֹמְרִ֔ים | [were] saying | Verb, Qal, participle (active) masculine plural |
| שְׂדֹתֵ֛ינוּ | fields our | Noun common feminine plural construct, suffix |
| וּכְרָמֵ֥ינוּ | and vineyards our | Conjunction, noun common masculine plural construct, suffix |
| וּבָתֵּ֖ינוּ | and houses our | Conjunction, noun common masculine plural construct, suffix |
| אֲנַ֣חְנוּ | we | Pronoun |
| עֹרְבִ֑ים | [are] mortgaging | Verb, Qal, participle (active) masculine plural |
| וְנִקְחָ֥ה | and we will get | Conjunction, verb qal infinitive construct first person common plural |
| דָגָ֖ן | grain | Noun common, masculine singular absolute |
| בָּרָעָֽב׃ | in the famine | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.” |
| KJV | Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth. |
| ASV | Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get grain, because of the dearth. |
| YLT | And there are who are saying, 'Our fields, and our vineyards, and our houses, we are pledging, and we receive corn for the famine.' |
| WEB | There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.” |
| BBE | And there were some who said, We are giving our fields and our vine-gardens and our houses for debt: let us get grain because we are in need. |
Where they part company is עֹרְבִ֑ים — see How Translations Differ.
The sentence is structured around a main clause with a subject and multiple objects, illustrating the community's collective voice and action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנוּ
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Nehemiah 5:3
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 Struggles During the Faminegenerated
Nehemiah 5:3 reveals the dire situation faced by the people during a famine, where they are forced to mortgage their fields, vineyards, and homes to acquire grain. This reflects a broader theme in the book of Nehemiah, where the community grapples with economic hardship and social injustice, as highlighted in the surrounding verses. The plight of the people is echoed in other biblical texts, such as Genesis 47:15-25, where famine leads to similar desperation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 47:15–25 | When the money from the lands of Egypt and Canaan was gone, all the Egyptians came to Joseph and said, “Give us food. Why should we die before your eyes? For our funds have run out!” |
| 2 | Leviticus 25:35–39 | Now if your countryman becomes destitute and cannot support himself among you, then you are to help him as you would a foreigner or stranger, so that he can continue to live among you. |
| 3 | Deuteronomy 15:7 | 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. |
| 4 | Malachi 3:8–11 | Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עֹרְבִ֑ים, 'o.re.Vimgenerated
The verb עָרַב (arab) means 'to pledge' or 'to exchange as security.' It indicates an active engagement in securing one's needs during a crisis, reflecting the community's urgent circumstances.
As a participle, it shows ongoing action, emphasizing that the people are currently engaged in this act of mortgaging their properties. This highlights their desperation and the severity of the famine they are facing.
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 אֹמְרִ֔ים, were saying, governs the main clause, with several noun phrases and prepositional phrases following it. The structure emphasizes the collective voice of the people as they express their plight.
The sentence begins with a conjunction and a subject, followed by a series of noun phrases that detail the properties being mortgaged, culminating in the action of obtaining grain during the famine.
Septuagint Backgroundgenerated
The Septuagint translates עֹרְבִ֑ים with the Greek word διεγγυῶμεν, which carries the sense of guaranteeing or pledging. This choice reflects a similar understanding of the act of mortgaging as a means of securing resources during a time of need.
The translation aligns closely with the Hebrew, showing the urgency of the situation while providing a Greek-speaking audience with a familiar term related to financial transactions.
In plain words — the whole versegenerated
Nehemiah 5:3 shows that during a famine, the people were saying they had to mortgage their fields, vineyards, and homes to get grain. This highlights their desperation and the difficult choices they faced to survive.
Frequently Asked Questionsgenerated
To mortgage means to pledge property as security for a loan, indicating the community's dire need for food during the famine.
The famine created a severe shortage of food, forcing people to make difficult decisions to ensure their survival.
It highlights issues of social justice and economic hardship faced by the community, emphasizing the need for support and action.
Their willingness to mortgage their properties shows the lengths to which people will go to provide for their families in times of crisis.
Reflection Questionsgenerated
- What are some ways we can support those in our community facing economic hardship?
- How do we respond to crises in our own lives, and what can we learn from the people's actions in this verse?
- In what ways can we ensure that we do not exploit others during difficult times?
- How can we foster a sense of community support in times of need?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSome also there were that said, we have mortgaged our lands, vineyards, and houses,.... Made them over to others, put them into their hands as pledges for money received of them: that we may buy
Read John Gill on Nehemiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich might easily happen, both from the multitude of the people now in and near Jerusalem, and from their building work, which wholly took them up, and kept them from taking care of their own families, and from the expectation and dread of their enemies’ invasion, which hindered them from going abroad to fetch in provision, and the people round about from bringing it in to them; or from divers other causes.
Read Matthew Poole on Nehemiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 5:3 [Some] also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.Ver. 3. We have mortgaged our lands, vineyards, &c.] Lands they had, but were little the better for them. Husbandry they had neglected to give attendance upon buildings; neither were they able to stock and store their grounds, and so are forced to part with them at an underrate price. This is many a poor man’ s case among us, who yet are little pitied, or relieved, unless it be with a little mouth mercy, as in St James’ s days, James 2:15-16. Oppressors will be but as friends at a sneeze; the most you can get of them is, God bless you; like they…
Read John Trapp on Nehemiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Because of the dearth.—Not any particular famine, strictly speaking, but their present hunger. The past mortgages had straitened their resources.
Read Charles John Ellicott on Nehemiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Because of the dearth.] About the time of Zerubbabel, God had sent a judicial dearth upon the land, as we learn from Haggai, Haggai 1:9, c., for the people it seems were more intent on building houses for themselves than on rebuilding the house of the Lord: "Ye looked for much, and, lo, it is come to little because of mine house that is waste; and ye run, every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground brought forth; and upon men, and upon cattle, and upon…
Read AdamClarke on Nehemiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. Some also] The complaint in this verse is that among the poorer classes, those who had a little property were compelled to mortgage it in order to obtain the bare necessaries of life. We have mortgaged] R.V. We are mortgaging. The Hebrew verb expresses a state of things going on at the time. our lands, vineyards, and houses] R.V. our fields, and our vineyards, and our houses. ‘Fields’ is better than ‘lands,’ which is too large and general a word. The three words refer to the corn-fields, vineyards, and dwellings, such as the poorer householders might possess. For the tenacity with which the possession of house or land was retained in a family, cf. 1 Kings 21. In the Hebrew these three…
Read Cambridge on Nehemiah 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Also there were — Another class higher than those of Neh 5:2, for they were the owners of lands, vineyards, and houses. These had brought themselves into distress by mortgaging or pledging their property for food.
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
Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”
There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.”
Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”
There were others who said, “We are putting up our fields, our vineyards, and our houses as collateral in order to obtain grain during the famine.”
Tyndale line
Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get grain, because of the dearth.
Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get corn, because of the dearth.
Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
And there were that saide, We must gage our landes, and our vineyardes, and our houses, and take vp corne for the famine.
Strictly literal
And there were that said, We have had to pledge our fields, and our vineyards, and our houses, that we might procure corn in the dearth.
And there are who are saying, 'Our fields, and our vineyards, and our houses, we are pledging, and we receive corn for the famine.'
And there are [those] who are saying, “Our fields, and our vineyards, and our houses, we are pledging, and we receive grain for the famine.”
And others there were that said, We must pledge our fields, our vineyards, and our houses, that we may buy corn, in the famine.
There were also some who said, “We are mortgaging our fields, our vineyards, and our houses to get grain during the famine.”
From the Latin
And there were some that said: Let us mortgage our lands, and our vineyards, and our houses, and let us take corn because of the famine.
Simplified
Others added, “We've had to mortgage our fields, our vineyards, and our homes to buy food during the famine.”
And there were some who said, We are giving our fields and our vine-gardens and our houses for debt: let us get grain because we are in need.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 10 out of 11 words matched. The Septuagint's wording reflects a similar sentiment but may differ in structure and emphasis.
וְיֵשׁ֙ אֲשֶׁ֣ר אֹמְרִ֔ים שְׂדֹתֵ֛ינוּ וּכְרָמֵ֥ינוּ וּבָתֵּ֖ינוּ אֲנַ֣חְנוּ עֹרְבִ֑ים וְנִקְחָ֥ה דָגָ֖ן בָּרָעָֽב׃
10 of the 11 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 5:3
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.
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HC/Acbsa — ConjunctionHC/Acbsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
Conj | N-cp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bp
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bp
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp
The Hebrew word עָרַב (arab) is a primitive root that encompasses meanings related to pledging, exchanging, and engaging in trade. It can refer to taking on a pledge, giving a pledge, or exchanging items, as well as having fellowship or sharing. The entries indicate various usages, including going surety for someone or making a bargain.
עָרַב vb. take on pledge, give in pledge, exchange
Qal
c. acc. pers. take on pledge, i.e. go surety for
give in pledge
exchange (in trade)
Hithp.
recipr. exchange pledges (make a bargain) with my lord
have fellowship with
share in
base
H6148 עָרַב take on pledge, give in pledge, exchange .. c. acc. pers. take on pledge, i.e. go surety for
. give in pledge
. exchange (in trade)
. . recipr. exchange pledges (make a bargain) with my lord
. . have fellowship with
. share in
6148 `arab aw-rab'
a primitive root; to braid, i.e. intermix; technically, to
traffic (as if by barter); also or give to be security (as a
kind of exchange):--engage, (inter-)meddle (with), mingle
(self), mortgage, occupy, give pledges, be(-come, put in)
surety, undertake.
עָרַב (a.rav) — to pledge.
1) to pledge, exchange, mortgage, engage, occupy, undertake for, give pledges, be or become surety, take on pledge, give in pledge
1a) (Qal)
1a1) to take on pledge, go surety for
1a2) to give in pledge
1a3) to exchange
1a4) to pledge
1b) (Hithpael)
1b1) to exchange pledges
1b2) to have fellowship with, share
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
רָעָב (ra`ab) refers to famine and hunger, indicating a lack of food that can affect individuals or entire nations. It is derived from the root meaning to be hungry, and it encompasses both literal and figurative uses, such as famine caused by divine judgment. The entries consistently emphasize its association with severe food scarcity.
רָעָב 101 n.m. famine, hunger
base
H7458 רָעָב famine, hunger
7458 ra`ab raw-awb'
from 7456; hunger (more or less extensive):--dearth,
famine, + famished, hunger.
see HEBREW for 07456
רָעָב (ra.av) — famine.
1) famine, hunger
1a) famine (in land, nation)
1a1) of Jehovah's word (fig)
1b) hunger (of individuals)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…