Numbers 15:34 — Word Study
WLCוַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־ יֵּעָשֶׂ֖ה לֽוֹ׃ ס
BSAand becausekîy it had not beenlôʼ [not yet been revealed, was unclear] declaredpârâsh■ whatmâh should be doneʻâsâh▸ [or made, as in a decision] himʼêth in custodymishmâr [a place of, guard, confinement]
| Greek | English | Parsing |
|---|---|---|
| וַיַּנִּ֥יחוּ | and they left | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֹת֖וֹ | the object marker him | Particle, suffix |
| בַּמִּשְׁמָ֑ר | in custody | Preposition, noun common masculine singular absolute |
| כִּ֚י | for | Particle |
| לֹ֣א | not | Particle |
| פֹרַ֔שׁ | it had been decided | Verb, Pual, perfect third person masculine singular |
| מַה־ | what? | Pronoun |
| יֵּעָשֶׂ֖ה | will it be done | Verb, Niphal, imperfect third person masculine singular |
| לֽוֹ׃ ס | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and because it had not been declared what should be done to him, they placed him in custody. |
| KJV | And they put him in ward, because it was not declared what should be done to him. |
| ASV | And they put him in ward, because it had not been declared what should be done to him. |
| YLT | and they place him in ward, for it [is] not explained what is [to be] done to him. |
| WEB | They put him in custody, because it had not been declared what should be done to him. |
| BBE | And they had him shut up, because they had no directions about what was to be done with him. |
Where they part company is מִשְׁמָר — see How Translations Differ.
One main clause supported by a prepositional phrase and a causal clause, indicating the reason for the action taken.
6 commentators on this verse
Gill, Jamieson, Poole, Cambridge & more — read them ›
clause
subjectמָה
verbנוח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Numbers 15:34
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 Punishment for Breaking the Sabbathgenerated
Numbers 15:34 describes a situation where a man was caught gathering wood on the Sabbath. The community brought him to Moses and Aaron, and because it was not yet clear what should be done to him, they decided to place him in custody. This incident highlights the seriousness of Sabbath observance and the need for clear guidance in matters of law and punishment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 24:12 | They placed him in custody until the will of the LORD should be made clear to them. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — מִשְׁמָר, ba.mish.Margenerated
The noun מִשְׁמָר (mishmar) refers to a place of confinement or guard. It indicates not just a physical space but also the act of guarding or observing. This term is used in contexts relating to safety and security, emphasizing the need for vigilance.
In this verse, it signifies that the man was held in a secure location while the community sought clarity on the appropriate response to his actions. The word is derived from a root meaning to guard, which underscores the importance of protection and oversight in legal matters.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיַּנִּ֥יחוּ, and they left, governs the entire verse, with a noun phrase indicating the object, a prepositional phrase describing the place, and a clause explaining the reason for the action.
The structure emphasizes the action of placing the man in custody as a response to the uncertainty surrounding his situation, highlighting the procedural nature of their decision.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּנִּ֥יחוּ as ἀπέθεντο (apethento), which means 'they placed' or 'they set down'. This choice maintains the action of placing someone in a specific position.
The translation of מִשְׁמָר as φυλακήν (phylakēn) indicates a focus on the aspect of guarding, aligning with the original Hebrew meaning of confinement.
In plain words — the whole versegenerated
Numbers 15:34 tells us that the Israelites placed a man in custody because it was not yet clear what should be done to him after he was found gathering wood on the Sabbath. This shows the seriousness of the law regarding the Sabbath and the need for careful consideration before making a decision.
Frequently Asked Questionsgenerated
The man was placed in custody because it had not yet been revealed what should be done to him for gathering wood on the Sabbath.
The term 'custody' implies a place of confinement where the man was held while the community sought clarity on the appropriate punishment.
This incident reveals the seriousness with which the Israelites viewed Sabbath observance and the need for clear guidelines in matters of law.
Translations differ in their choice of words for 'custody', with some emphasizing the protective aspect and others focusing on confinement.
Reflection Questionsgenerated
- What do you think should be the appropriate response to someone who breaks a significant law?
- How can we ensure that our decisions are made with clarity and fairness?
- In what ways can we apply the principles of justice and mercy in our own lives?
- How do we balance the need for rules with compassion for individuals?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 15:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they put him in ward,.... In a certain prison in the camp; perhaps the same in which the blasphemer was put, Leviticus 24:12; and for much the same reason: because it was not declared what should
Read John Gill on Numbers 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. A man that gathered sticks upon the sabbath day.
Read Robert Jamieson on Numbers 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Moses and Aaron, and the seventy rulers last mentioned. What should be done to him, i.e. in what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines; otherwise it was known in general that sabbath-breakers were to be put to death, from 35:2.
Read Matthew Poole on Numbers 15 →CambridgeThe Cambridge Bible for Schools and Colleges34. It had been declared in Exodus 31:14 f., Numbers 35:2 that Sabbath-breaking must be punished with death, but the method of execution had not been laid down. If, however, the meaning is that they did not know what the man’s punishment should be, the present passage is independent of those in Exodus. The Jews who laid down this law in the period after the exile were sternly acting in accordance with the dictates of their conscience. But (though in early days stern punishments may have been salutary) no Christian is compelled to believe that because the law stands in the Bible it is now in accordance with the mind of God. One effect of Christian civilization has been to confine the death…
Read Cambridge on Numbers 15 →Albert Barnes1798–1870Barnes' Notes on the BibleDeath had indeed been assigned as the penalty Exodus 31:14; Exodus 35:2; but it had not been determined how that death was to be inflicted.
Read Albert Barnes on Numbers 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. In ward — In custody as a prisoner. It was not declared — The boundary line between remissible and irremissible sins is too narrow for the unaided eye of man to discover, hence God’s verdict is sought.
Read Daniel Denison Whedon on Numbers 15 →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
and because it had not been declared what should be done to him, they placed him in custody.
They put him in custody, because it had not been declared what should be done to him.
and because it had not been declared what should be done to him, they placed him in custody.
They put him in custody, because there was no clear instruction about what should be done to him.
Tyndale line
And they put him in ward, because it was not declared what should be done to him.
And they put him in ward, because it had not been declared what should be done to him.
And they put him in ward, because it had not been declared what should be done to him.
And they put him in custody, because it was not declared what should be done to him.
And they put him warde: for it was not declared what should be done vnto him.
Strictly literal
And they put him in custody, for it was not declared what should be done to him.
and they place him in ward, for it [is] not explained what is [to be] done to him.
and they place him in confinement, for it [is] not explained what is [to be] done to him.
And they put him in ward; because it had not been declared what should be done to him.
They kept him in custody because it had not been declared what should be done with him.
From the Latin
And they put him into prison, not knowing what they should do with him.
Simplified
They placed him under guard because it wasn't clear what should happen to him.
And they had him shut up, because they had no directions about what was to be done with him.
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 states that they placed him in custody because it had not been declared what should be done to him. The Septuagint largely agrees with the Masoretic Text, matching 8 of the 9 words, although it presents the information with different word order and articles. The Samaritan Pentateuch also agrees with the Masoretic Text word for word, confirming the same meaning.
וַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־ יֵּעָשֶׂ֖ה לֽוֹ׃ ס
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויניחו אתו במשׁמר כי לא פרשׁ מה יעשׂה לו
Agrees with the Masoretic Text here, word for word.
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 15:34
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.
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhw3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
מִשְׁמָר (mishmar) refers to a place of confinement, such as a prison or jail, and also denotes a guard or watch. It can imply both a physical location for custody and the act of guarding or observing. The word is derived from a root meaning to guard, and it encompasses concepts of diligence and observance.
מִשְׁמָר n.[m.] place of confinement, gaol, prison; late, guard, watch, observance
base
H4929 מִשְׁמָר place of confinement, gaol, prison; late, guard, watch, observance
4929 mishmar mish-mawr'
from 8104; a guard (the man, the post or the prison); a
deposit (fig.); also (as observed) a usage (abstr.), or an
example (concr.):--diligence, guard, office, prison, ward,
watch.
see HEBREW for 08104
מִשְׁמָר (mish.mar) — custody.
1) place of confinement, prison, guard, jail, guard post, watch, observance
1a) jail, prison, guard-house
1b) guard, guard post, act of guarding
1c) observances
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
פָּרַשׁ (pa.rash) is a Hebrew verb meaning to make distinct or declare. It can also imply separation or wounding, with usages in different forms such as Qal for declaring and Hiphil for piercing. Notably, it appears in Ezekiel 34:12 and Proverbs 23:32, where its meanings can vary slightly.
H6567a פָּרַשׁ make distinct, declare H6567b פָּרַשׁ Hiph. pierce, sting(?)
6567 parash paw-rash'
a primitive root; to separate, literally (to disperse) or
figuratively (to specify); also (by implication) to wound:--
scatter, declare, distinctly, shew, sting.
פָּרַשׁ (pa.rash) — to declare.
1) to make distinct, declare, distinguish, separate
1a) (Qal) to declare, clarify
1b) (Pual) to be distinctly declared
Aramaic equivalent: pe.rash (פְּרַשׁ "to make clear" H6568)
פָּרַשׁ (pa.rash) — to pierce.
(Hiphil) to pierce, sting
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms