Numbers 11:5 — Word Study
WLCזָכַ֙רְנוּ֙ אֶת־ הַדָּגָ֔ה אֲשֶׁר־ נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־ הֶחָצִ֥יר וְאֶת־ הַבְּצָלִ֖ים וְאֶת־ הַשּׁוּמִֽים׃
BSAWe rememberzâkar■ [to recall, bring to mind] the fishdâgâh [which we ate freely, for nought] we ateʼâkal▸ freelychinnâm [without cost, in abundance] in EgyptMitsrayim [the land of the Nile, a place of slavery] along with the cucumbersqishshuʼ△ [and the melons] melonsʼăbaṭṭîyach△ [a type of fruit] leekschâtsîyr [a type of grass or plant] onionsbetsel△ [a type of food] and garlicshûwm△ [a pungent plant]
| Greek | English | Parsing |
|---|---|---|
| זָכַ֙רְנוּ֙ | we remember | Verb, Qal, perfect first person common plural |
| אֶת־ | the object marker | Particle |
| הַדָּגָ֔ה | the fish | Particle, noun common feminine singular absolute |
| אֲשֶׁר־ | which | Particle |
| נֹאכַ֥ל | we ate | Verb, Qal, imperfect first person common plural |
| בְּמִצְרַ֖יִם | in Egypt | Preposition, noun proper |
| חִנָּ֑ם | for nothing | Adverb |
| אֵ֣ת | the object marker | Particle |
| הַקִּשֻּׁאִ֗ים | the cucumbers | Particle, noun common masculine plural absolute |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| הָֽאֲבַטִּחִ֔ים | the watermelons | Particle, noun common masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הֶחָצִ֥יר | the leek[s] | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַבְּצָלִ֖ים | the onions | Particle, noun common masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַשּׁוּמִֽים׃ | the garlic | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic. |
| KJV | We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: |
| ASV | We remember the fish, which we did eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: |
| YLT | We have remembered the fish which we do eat in Egypt for nought, the cucumbers, and the melons, and the leeks, and the onions, and the garlick; |
| WEB | We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; |
| BBE | Sweet is the memory of the fish we had in Egypt for nothing, and the fruit and green plants of every sort, sharp and pleasing to the taste: |
Translations agree on the meaning of זָכַר as 'we remember.'
The structure centers around the main verb, with various phrases detailing what is remembered.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
The sentence as the grammar sees it Open the tree ›
4 of 17 occur nowhere else in the Old Testament — words 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 11:5
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' Complaintsgenerated
Numbers 11:5 captures the moment when the Israelites express their dissatisfaction with manna and reminisce about the food they had in Egypt. This reflects their struggle with the hardships of their journey and their desire for the comforts of their previous life as slaves in Egypt. Their memories include not just the fish, but a variety of vegetables that they miss, highlighting their longing for the past.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 16:3 | “If only we had died by the LORD’s hand in the land of Egypt!” they said. “There we sat by pots of meat and ate our fill of bread, but you have brought us into this desert to starve this whole assembly to death!” |
| 2 | Psalm 17:14 | from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. |
| 3 | Philippians 3:19 | Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — זָכַר, za.Khar.nugenerated
The verb זָכַר (zakar) means 'to remember' and is derived from a primitive root implying recognition. It indicates an active process of recalling or marking something significant, as seen in contexts where God remembers His covenant.
In this verse, the use of זָכַר shows the Israelites actively recalling their past experiences in Egypt, emphasizing their nostalgia and dissatisfaction with their current situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of זָכַר as 'we remember.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this sense of recalling past experiences.
Sentence Structuregenerated
The finite verb זָכַרְנוּ governs the main clause, with several noun phrases following it that list the foods remembered. The structure emphasizes the act of remembering as the central action.
The sentence flows with the verb first, establishing the act of remembrance, followed by the objects of their memories, which include various foods, creating a vivid picture of their past.
Septuagint Backgroundgenerated
The Septuagint translates זָכַר as ἐμνήσθημεν (emnēsthēmen), which also means 'we remembered.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on the act of remembrance.
This Greek rendering captures the same sentiment of nostalgia and longing for the past, similar to the Hebrew context.
In plain words — the whole versegenerated
Numbers 11:5 shows the Israelites remembering the fish and vegetables they enjoyed in Egypt. They express their dissatisfaction with the manna they currently have and long for the variety of food they once had.
Frequently Asked Questionsgenerated
They recall fish, cucumbers, melons, leeks, onions, and garlic, expressing a longing for the variety of food they had.
Their memories reflect a longing for the comforts and abundance of food they experienced in Egypt, contrasting with their current hardships.
This verse highlights the Israelites' struggles and dissatisfaction with their current sustenance, which leads them to reminisce about their past in Egypt.
The term 'freely' suggests that the Israelites felt they had access to food without restrictions in Egypt, contrasting sharply with their current situation.
Reflection Questionsgenerated
- What are some ways I can recognize and appreciate the blessings I have now, rather than longing for the past?
- How do my memories influence my current feelings about my circumstances?
- In what ways can I find contentment in my present situation, similar to how the Israelites struggled in the wilderness?
- What lessons can I learn from the Israelites' complaints about their past and their current struggles?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the dangers of longing for past comforts, comparing it to spiritual lessons.
Prosperity has a way of bringing about the downfall and complete dissolution of the unwary. Thus the Jews, who from the beginning enjoyed the favor of God, repeatedly turned to the law of the kingdom of the Gentiles.Early Church Fathers on Numbers 11 →
We would be censured along with those who dwelled in the desert and who desired the disgusting food of vice and filthiness after having eaten the heavenly manna, and we would seem to complain like them: “It was well with us in Egypt,Early Church Fathers on Numbers 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe remember the fish which we did eat in Egypt freely,.... Fish was food the Egyptians much lived upon; for though Herodotus says the priests might not taste of fish, the common people ate much; yea,
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: We remember the fish - see the note at Exodus 7:21.) All classes
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFreely; either without price, for fish was very plentiful, and fishing was there free; or with a very small price; for nothing is sometimes put for a little, as ; and none for few, as . And this is the more probable, because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for gods, and therefore the Israelites, who speak these words, might have them there upon cheaper terms.
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:Ver. 5. We remember the fish.] They forgat their servitude. Discontent is ever harping upon wants, and enjoys nothing: no more than Haman did his honour, or Ahab his kingdom, when he longed for a salad out of Naboth’ s garden.
Read John Trapp on Numbers 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) We remember the fish . . . —Classical writers and modern travellers agree in bearing testimony to the abundance of the fish in the Nile and in the neighbouring canals and reservoirs. The cucumbers in Egypt are of great size and finely flavoured. The watermelons serve to moderate the internal heat which the climate produces. (See The Land and the Book, p. 508.) The word rendered leeks (in Psalms 104:14, grass for cattle) is supposed by some to denote a species of clover which is peculiar to Egypt, and of which the young and fresh shoots are said to be used as food and to be an excellent stomachic. The onions of Egypt are said to be the sweetest in the world, and they constitute the…
Read Charles John Ellicott on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. We remember, c.] The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. A European may smile at such delicacies but delicacies they were in that country. Their fish is excellent; their cucumbers and water melons highly salubrious and refreshing; and their onions, garlic, &c., exquisitely flavoured, differing as much from vegetables of the same species in these northern climes as a bad turnip does from a good apple. In short, this enumeration takes in almost all the commonly attainable delicacies in those countries.
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges5. the fish] These were very plentiful in Egypt. See Exodus 7:21, Isaiah 19:8. the leeks, and the onions] ‘Herod. (ii. 125), speaking of the pyramid, says that on it was declared “how much was spent on radishes and onions and leeks for the workmen” ’ (Gray). The verse accurately summarises the principal articles of diet of the lower classes in Egypt. See Lane, Modern Egyptians (ch. vii).
Read Cambridge on Numbers 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. The fish… freely — Hebrew, for nothing. So abundant were the fish in the Nile that they were very cheap. Herodotus repeatedly speaks of the great use of fish as an article of food in Egypt.
Read Daniel Denison Whedon 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
We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic.
We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic.
We remember the fish we used to eat freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.
Tyndale line
We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
We remember the fish, which we did eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic:
We remember the fish, which we did eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
We remember the fish which we ate in Egypt freely: the cucumbers, and the melons, and the leeks, and the onions, and the garlic:
We remember the fish which we did eat in Egypt for nought, the cucumbers, and the pepons, and the leekes, and the onions, and the garleke.
Strictly literal
We remember the fish that we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
We have remembered the fish which we do eat in Egypt for nought, the cucumbers, and the melons, and the leeks, and the onions, and the garlick;
We have remembered the fish which we eat in Egypt for nothing, the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
We remember the fish, which we could eat in Egypt for naught; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
We remember the fish that we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.
From the Latin
We remember the Ash that we ate in Egypt free cost: the cucumbers come into our mind, and the melons, and the leeks, and the onions, and the garlic.
Simplified
We think back to all the fish we ate in Egypt that didn't cost us anything, as well as the cucumbers, melons, leeks, onions, and garlic.
Sweet is the memory of the fish we had in Egypt for nothing, and the fruit and green plants of every sort, sharp and pleasing to the taste:
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 15 of the 17 words. The Samaritan Pentateuch differs slightly, using different terms for cucumbers and watermelons, but the overall meaning remains consistent.
זָכַ֙רְנוּ֙ אֶת־ הַדָּגָ֔ה אֲשֶׁר־ נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־ הֶחָצִ֥יר וְאֶת־ הַבְּצָלִ֖ים וְאֶת־ הַשּׁוּמִֽים׃
15 of the 17 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.
זכרנו את הדגה אשׁר נאכל במצרים חנם את הקשׁואים ואת הבטחים ואת החציר ואת הבצלים ואת השׁומים
2 words differ from the Masoretic Text: קשׁואים (cucumber), בטחים (water-melon)
[זכרנו] [את] [הדגה] [אשר] [נאכל] [במצרים] [חנם] [את] הקשאים [ואת] [האבטחים] [ואת] [החציר] [ואת] [הבצלים] [ואת] [השומים]
nothing on the leather here — 1 partly restored, 16 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 11:5
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
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
דָּגָה (dagah) is a feminine noun meaning 'fish.' It is derived from the related word דָּג (dag), which also means 'fish.' The entries consistently define it without any significant disagreement, emphasizing its straightforward meaning.
דָּגָה n.f. fish
base
H1710 דָּגָה fish
1710 dagah daw-gaw'
feminine of 1709, and meaning the same:--fish.
see HEBREW for 01709
דָּגָה (da.gah) — fish.
fish
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
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
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-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
Prep | N-proper — Preposition · noun properHR/Npl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
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
The Hebrew word קִשֻּׁאָה (*qishshu'*) means 'cucumber.' It is derived from an unused root that suggests the idea of hardness, likely referencing the difficulty of digestion. The word appears in the plural form in Numbers 11:5.
[קִשֻּׁאָה] n.f. cucumber;—pl. Nu 11:5.
ref
H7180 קִשֻּׁאָה, קִשֻּׁא
7180 qishshu' kish-shoo'
from an unused root (meaning to be hard); a cucumber (from
the difficulty of digestion):--cucumber.
קִשֻּׁאָה (qish.shu.ah) — cucumber.
cucumber
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Cucumbers
(Heb. plur. kishshuim; i.e., “hard,” “difficult” of digestion, only in Num. 11:5). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. “We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries.” Groser’s Scripture Natural History.
Isaiah speaks of a “lodge” (1:8; Heb. sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a…
(Heb. kishshuim). This word occurs in (Numbers 11:5) as one of the good things of Egypt produces excellent cucumbers, melons, etc., the Cucumis chate being the best of its tribe yet known. Besides the Cucumis chate , the common cucumber (C. sativus), of which the Arabs distinguish a number of varieties, is common in Egypt. "Both Cucumis chate and C. sativus ," says Mr. Tristram, "are now grown in great quantities in Palestine. On visiting the Arab school in Jerusalem (1858) I observed that the dinner which the children brought with them to school consisted, without exception, of a piece of barley cake and a raw cucumber, which they ate rind and all." The "lodge in a garden of cucumbers," (Isaiah 1:8) is a rude temporary shelter erected int eh open grounds where vines, cucumbers, gourds, etc., are grown, in which some lonely man or…
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)
HC/To — Conjunction · particleHC/To
אֲבַטִּחִים (abattiyach) refers to watermelons, specifically in the plural form. The term is noted for its uncertain derivation and is associated with Egyptian fruit, as mentioned in Numbers 11:5.
אֲבַטִּחִים n.[m.]pl. water-melons—Egyptian fruit, Nu 11:5
ref
H20 אֲבַטִּחִים water-melons
20 'abattiyach ab-at-tee'-akh
of uncertain derivation; a melon (only plural):--melon.
אֲבַטִּחִים (a.vat.ti.ach) — melon.
watermelon, Egyptian fruit
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
HC/To — Conjunction · particleHC/To
חָצִיר (chatsiyr) refers to green grass or herbage, and can also denote leeks. The entries highlight its association with the greenness of a courtyard and its use as food for animals. Additionally, it is noted as a symbol of things that perish quickly.
חָצִיר n.m. green grass, herbage
grass, as food for animals;spec. of leeks
as type of what is quickly perishing
base
H2682a חָצִיר green grass, herbage H2682b חָצִיר green grass, herbage
2682 chatsiyr khaw-tseer'
perhaps originally the same as 2681, from the greenness of a
courtyard; grass; also a leek (collectively):--grass, hay,
herb, leek.
see HEBREW for 02681
חָצִיר (cha.tsir) — grass.
1a) grass
1b) of the quickly perishing (fig.)
חָצִיר (cha.tsir) — leek.
grass, leek, green grass, herbage
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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)
HC/To — Conjunction · particleHC/To
בָּצָל (btsel) means 'onion' in Hebrew. It is derived from an unused root that likely means 'to peel.' The word is consistently defined across entries as referring specifically to the onion.
[בָּצָל] n.m. onion
base
H1211 בָּצָל
1211 btsel beh'-tsel
from an unused root apparently meaning to peel; an
onion:--onion.
בָּצָל (be.tsel) — onion.
onion
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
un'-yunz (betsalim; krommuon): One of the delicacies of Egypt for which the children of Israel pined in the wilderness (Nu 11:5). The onion, alllium cepa (Natural Order Liliaceae), is known in Arabic as bucal and is cultivated all over Syria and Egypt; it appears to be as much a favorite in the Orient today as ever.
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)
HC/To — Conjunction · particleHC/To
שׁוּם (shuwm) means garlic, derived from an unused root that suggests an exhalation, possibly due to its strong odor. The word appears in the plural form in Numbers 11:5, indicating its use in a context related to food.
[שׁוּם] n.[m.] garlic;—pl. Nu 11:5
ref
H7762 שׁוּם
7762 shuwm shoom
from an unused root meaning to exhale; garlic (from its rank
odor):--garlic.
שׁוּם (shum) — garlic.
garlic
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
gar'-lik (shum, used only in plural shumim; compare Arabic thum):
One of the delights of Egypt for which the Israelites in the Wilderness longed (Nu 11:5); we know from other sources that, though originally a product of Central Asia, garlic was known to the ancient Egyptians. It is the bulb of Allium sativum, Natural Order Liliaceae, and is cultivated all over the Orient. It is eaten cooked in stews; its disagreeable penetrating odor is in evidence in the houses and on the breath of most Orientals. A bulb of garlic, hung over a bed or over the door of a house, is a powerful charm against the evil eye and other malign influences.
E. W. G. Masterman
Garlic
(Heb. shum, from its strong odour), mentioned only once (Num. 11:5). The garlic common in Eastern countries is the Allium sativum or Allium Ascalonicum, so called from its having been brought into Europe from Ascalon by the Crusaders. It is now known by the name of “shallot” or “eschalot.”
(Numbers 11:5) is the Allium sativum of Linnaeus, which abounds in Egypt.
A bulbous vegetable, of pungent smell and taste, and highly prized in the East. The Jews acquired a liking for it in Egypt, Nu 11:5. One variety, called the eschalot, or shallot, was introduced into Europe from Ascalon.