Numbers 11:4 — Word Study
WLCוְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃
BSAMeanwhile, the rabbleʼăçpᵉçuph△ [a crowd of mixed people, the disorderly gathering] among themqereb had a strong craving for other foodʼâvâh■ [lusted exceedingly, intense food cravings] andgam againshûwb▸ the Israelitesbên [sons of Israel, descendants of Jacob] weptbâkâh▸ [cried, shed tears] and saidʼâmar▸ Whomîy [what person, which one] will feed usʼâkal▸ meatbâsâr [flesh to eat, animal food]
| Greek | English | Parsing |
|---|---|---|
| וְהָֽאסַפְסֻף֙ | and the rabble | Conjunction, particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| בְּקִרְבּ֔וֹ | [was] in midst its | Preposition, noun common masculine singular construct, suffix |
| הִתְאַוּ֖וּ | they craved | Verb, Hithpael, perfect third person common plural |
| תַּאֲוָ֑ה | a craving | Noun common, feminine singular absolute |
| וַיָּשֻׁ֣בוּ | and they returned | Verb, Qal, sequential imperfect third person masculine plural |
| וַיִּבְכּ֗וּ | and they wept | Verb, Qal, sequential imperfect third person masculine plural |
| גַּ֚ם | also | Adverb |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| וַיֹּ֣אמְר֔וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| מִ֥י | who? | Pronoun |
| יַאֲכִלֵ֖נוּ | will he cause to eat us | Verb hiphil imperfect third person masculine singular, suffix |
| בָּשָֽׂר׃ | meat | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat? |
| KJV | ¶ And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? |
| ASV | And the mixed multitude that was among them lusted exceedingly: and the children of Israel also wept again, and said, Who shall give us flesh to eat? |
| YLT | And the rabble who [are] in its midst have lusted greatly, and the sons of Israel also turn back and weep, and say, 'Who doth give us flesh? |
| WEB | The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat? |
| BBE | And the mixed band of people who went with them were overcome by desire: and the children of Israel, weeping again, said, Who will give us flesh for our food? |
The translations agree on the key terms and meanings in this verse.
The sentence is structured with a main clause followed by a subordinate clause detailing the Israelites' emotional response and a final interrogative clause expressing their desire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbאָוָה
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Numbers 11:4
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 Israelites' Craving for Meatgenerated
Numbers 11:4 describes a moment when the rabble among the Israelites expressed a strong craving for meat, leading to weeping and complaints about their food. This reflects their dissatisfaction with the manna provided by God, as they longed for the foods they remembered from Egypt. The passage highlights the tension between divine provision and human desire, a theme that recurs throughout the Israelites' journey in the wilderness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:38 | And a mixed multitude also went up with them, along with great droves of livestock, both flocks and herds. |
| 2 | Leviticus 24:10–11 | Now the son of an Israelite mother and an Egyptian father went out among the Israelites, and a fight broke out in the camp between him and an Israelite. |
| 3 | Nehemiah 13:3 | As soon as the people heard this law, they excluded from Israel all of foreign descent. |
| 4 | 1 Corinthians 15:33 | Do not be deceived: “Bad company corrupts good character.” |
| 5 | Psalm 78:18–20 | They willfully tested God by demanding the food they craved. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲסַפְסֻף, ve.ha.saf.Sufgenerated
The Hebrew word אֲסַפְסֻף (asafsup) refers to a crowd of mixed people, often implying a disorderly gathering or rabble. It is derived from a root meaning to gather, specifically describing the mixed multitude that left Egypt with the Israelites, as seen in Exodus 12:38.
This term emphasizes the lack of unity among the people, suggesting that the rabble's cravings contributed to the overall discontent within the Israelite camp.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare the verse as rendered in the Berean Standard Bible (BSB) with the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb in the verse is הִתְאַוּ֖וּ, they craved, which governs the actions of the Israelites as they express their desires. The structure includes several clauses that detail the rabble's craving, the Israelites' weeping, and their questioning of who will provide meat.
The Hebrew word order places emphasis on the craving and the emotional response of the Israelites, illustrating a direct connection between their desires and their actions.
Septuagint Backgroundgenerated
The Septuagint translates אֲסַפְסֻף as ἐπίμικτος, indicating a mixed or promiscuous assembly. This choice highlights the diverse nature of the crowd and suggests a broader interpretation of their discontent.
The Greek word ἐπεθύμησαν for הִתְאַוּ֖וּ conveys a strong desire or longing, aligning with the emotional intensity of the Israelites' craving.
In plain words — the whole versegenerated
Numbers 11:4 tells us that the rabble among the Israelites had a strong craving for meat. They wept and complained, asking who would feed them meat. This moment illustrates their dissatisfaction with the manna provided by God and their longing for the foods they remembered from Egypt.
Frequently Asked Questionsgenerated
The term 'rabble' refers to a crowd of mixed people, often implying a disorderly gathering or those who are not part of the main group, as seen in Exodus 12:38.
The Israelites craved meat because they were dissatisfied with the manna provided by God and yearned for the foods they remembered from Egypt, as indicated in the following verses.
The word 'craving' implies an intense desire or longing for something, which in this case reflects the Israelites' dissatisfaction and emotional state.
This passage highlights the recurring theme of discontent among the Israelites during their journey in the wilderness, showcasing their struggles with faith and reliance on God's provision.
Reflection Questionsgenerated
- What are some ways I can recognize and manage my own cravings and desires?
- How can I learn to appreciate God's provision in my life, even when I feel discontent?
- In what ways can I support others who may be struggling with dissatisfaction or longing for something else?
- How does this passage challenge my understanding of gratitude and trust in God's plans?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the implications of the Israelites' desires and their relationship with God.
The people in the desert deserved to be reprimanded, not because they desired meat but because they murmured against the Lord as a result of this desire for meat.Early Church Fathers on Numbers 11 →
Do we not see that the Israelites got to their own hurt what their guilty lusting craved? For while manna was raining down on them from heaven, they desired to have meat to eat.Early Church Fathers on Numbers 11 →
A mixt multitude: These were people that came with them out of Egypt, who were not of the race of Israel; who, by their murmuring,Early Church Fathers on Numbers 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 11:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the mixed multitude that [was] among them fell a lusting,.... These came out of Egypt with them, Exodus 12:38; having either contracted affinity with them, or such intimacy of conversation, that
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? Mixed multitude ... fell a lusting.
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe mixt multitude, consisting of Egyptians or other people, which being affected with God’ s miraculous works in Egypt, and thereupon believing the promise of God to carry them to a land of milk and honey, for their own advantage joined themselves to the Israelites, , an now, finding themselves sadly disappointed, they discover their evil minds. The children of Israel, whose special relation and obligation to God should have restrained them from such carriages. Wept again: this word relates either to their former murmuring upon this occasion a twelvemonth before, , or rather to their complaining mentioned , to note the aggravation of their sin, that having just now sinned in the same kind…
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:4 And the mixt multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?Ver. 4. And the mixed multitude.] Observe the danger of ill company. Fish retain their sweetness in the salt sea. The river Dee in Merionethshire, running through Pimblemere, remains entire, and mingles not her streams with the waters of the lake. The rivers of Peru, after they have run some miles into the sea, retain their sweetness, as writers report. But to converse with the ungodly, and not to learn their manners, is marvellously rare and difficult. A man may pass through Ethiopia unchanged; but he cannot dwell there and not be…
Read John Trapp on Numbers 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) And the mixt multitude.—The Authorised Version follows the LXX. and the Vulgate in rendering the word asaph-suph, which occurs only in this place, and which is derived from a verb which means to collect, in the same way as the ereb of Exo 12:38, a mixed multitude, vulgus promiscuum—in many cases, probably, the children of Hebrew women by Egyptian fathers. This mixed multitude appears to have been very considerable, and they may have become, as the Gibeonites at a later period, servants to the Israelites, as hewers of wood and drawers of water (Deuteronomy 29:11). It is probable that this mixed multitude may have partaken even more largely than the Israelites of the fish and vegetables…
Read Charles John Ellicott on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The mixed multitude] האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exodus 12:38. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges4–34. (I) The Manna and Quails. J . (II) The burden of the people too heavy for Moses. J . (III) The Spirit of ecstasy upon the elders. E . These verses should be studied in the following order: (I) Numbers 11:4-10; Numbers 11:13; Numbers 11:18-24 a (to ‘the words of the Lord’), 31–34. (II) Numbers 11:11-12; Numbers 11:14-15. (III) Numbers 11:16-17 a, 24b–30. It will be seen that the narratives (II) and (III) have no real connexion with (I). In the process of compilation two sentences were lost. The words ‘And Moses said unto Jehovah’ in Numbers 11:11 a are required for both narratives, and must be added for (I) at the beginning of Num 11:13. Similarly Numbers 11:18 (as Numbers 11:16) must…
Read Cambridge on Numbers 11 →Albert Barnes1798–1870Barnes' Notes on the BibleOccurrences at Kibroth-hattavah. Numbers 11:4 The mixt multitude - The word in the original resembles our “riff-raff,” and denotes a mob of people scraped together.
Read Albert Barnes on Numbers 11 →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
Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat?
The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat?
Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat?
Now the mixed multitude who were among them craved more desirable foods, and so the Israelites wept again and said, “If only we had meat to eat!
Tyndale line
¶ And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
And the mixed multitude that was among them lusted exceedingly: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
And the mixed multitude that was among them fell to lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
And a nomber of people that was amog them, fell a lusting, and turned away, and the children of Israel also wept, and saide, Who shall giue vs flesh to eate?
Strictly literal
And the mixed multitude that was among them lusted; and the children of Israel also wept again and said, Who will give us flesh to eat?
And the rabble who [are] in its midst have lusted greatly, and the sons of Israel also turn back and weep, and say, 'Who doth give us flesh?
And the rabble who [are] in its midst have lusted greatly, and the sons of Israel also turn back and weep, and say, “Who gives us flesh?
And the mixed multitude that was among them felt a lustful longing: and the children of Israel also wept again, and said, Who will give us flesh to eat?
Some foreign people began to camp with Israel's descendants. They wanted better food to eat. Then the people of Israel began to weep and say, “Who will give us meat to eat?
From the Latin
For a mixt multitude of people, that came up with them, burned with desire, sitting and weeping, the children of Israel also being joined with them, and said: Who shall give us flesh to eat?
Simplified
A group of troublemakers among them had such intense food cravings they affected the Israelites who started crying again, asking “Who's going to get us some meat to eat?
And the mixed band of people who went with them were overcome by desire: and the children of Israel, weeping again, said, Who will give us flesh for our food?
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 is supported by the Septuagint, which matches 14 out of 14 words. The Samaritan Pentateuch differs slightly, with two words altered, indicating variations in the text. The Dead Sea Scrolls fragment shows partial agreement, with some words supplied by an editor.
וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃
14 of the 14 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.
והספסף אשׁר בקרבו התאוו תאוה וישׁבו ויבכו גם בני ישׂראל ויאמרו מי יאכילנו בשׂר
2 words differ from the Masoretic Text: ספסף (cluster), יאכילנו (eat)
[וישבו] [ויבכו] גם בני ישראל [ויאמרו] [מי] [יאכל׳נו] [בשר]
9 words of the verse are on this fragment — 6 supplied entire by an editor.
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 Numbers 11:4
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.
אֲסַפְסֻף (asafsup) refers to a gathered group, specifically a promiscuous assemblage or rabble. It is derived from the root meaning to gather and is used in Numbers 11:4 to describe the camp-followers of the Hebrews during the Exodus.
[אֲסַפְסֻף] n.[m.] collection, rabble, only Nu 11:4 of the camp-followers attending Hebrews at the Exodus.
ref
H628 אֲסַפְסֻף
628 'acpcuph as-pes-oof'
by reduplication from 624; gathered up together, i.e. a
promiscuous assemblage (of people):--mixt multitude.
see HEBREW for 0624
אֲסַפְסֻף (a.se.pe.suph) — rabble.
collection, rabble, collected multitude
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
rab'-l: This word is not found in the King James Version. the Revised Version (British and American) has it once as the translation of agoraios (literally, "lounger in the market place"), in Ac 17:5, where it replaces "baser sort" of the King James Version. It has the common meaning of an unruly, lawless set who are ready to join a mob.
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
HTr — ParticleHTr
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
V-Hithpael-Perf-3cp — Verb · Hithpael · perfect third person common pluralHVtp3cp
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
DirObjM — AdverbHD
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.'
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 — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms — Noun common · masculine singular absoluteHNcmsa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]