Proverbs 25:21 — Word Study
WLCאִם־ רָעֵ֣ב שֹׂ֭נַאֲךָ הַאֲכִלֵ֣הוּ לָ֑חֶם וְאִם־ צָ֝מֵ֗א הַשְׁקֵ֥הוּ מָֽיִם׃
BSAIfʼim your enemysânêʼ [hater, one who is hostile] is hungryrâʻêb [in need of food, starving] give him foodlechem [bread, sustenance] to eatʼâkal and ifʼim he is thirstytsâmêʼ [in need of drink, parched] give him watermayim [a drink, refreshment] to drinkshâqâh
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| רָעֵ֣ב | [is] hungry | Adj |
| שֹׂ֭נַאֲךָ | [one who] hates you | Verb qal participle (active) masculine singular common, suffix |
| הַאֲכִלֵ֣הוּ | give to eat him | Verb hiphil imperative second person masculine singular, suffix |
| לָ֑חֶם | food | Noun common, masculine singular absolute |
| וְאִם־ | and if | Conjunction, particle |
| צָ֝מֵ֗א | thirsty | Adj |
| הַשְׁקֵ֥הוּ | give to drink him | Verb hiphil imperative second person masculine singular, suffix |
| מָֽיִם׃ | water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink. |
| KJV | If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: |
| ASV | If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: |
| YLT | If he who is hating thee doth hunger, cause him to eat bread, And if he thirst, cause him to drink water. |
| WEB | If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink; |
| BBE | If your hater is in need of food, give him bread; and if he is in need of drink, give him water: |
Where they part company is צָ֝מֵ֗א — see How Translations Differ.
The verse consists of two main conditional clauses, each followed by an imperative response, creating a clear structure for the reader to follow.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Proverbs 25:21
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 — Instructions on Conducting Oneself Wiselygenerated
Proverbs 25:21 advises that when faced with an enemy's need, one should respond with generosity rather than hostility. This instruction is part of a broader teaching on how to maintain peace and goodwill, even with those who oppose us. The surrounding verses reinforce the importance of wise actions that lead to positive outcomes, such as in Proverbs 25:20 and Proverbs 25:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:17 | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| 2 | Exodus 23:4–5 | If you encounter your enemy’s stray ox or donkey, you must return it to him. |
| 3 | Matthew 5:44 | But I tell you, love your enemies and pray for those who persecute you, |
| 4 | Luke 10:33–36 | But when a Samaritan on a journey came upon him, he looked at him and had compassion. |
| 5 | Romans 12:20–21 | On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שֹׂ֭נַאֲךָ, So.na.'a.khagenerated
The Hebrew word שָׂנֵא (sane') is a verb that means 'to hate.' It describes a strong feeling of dislike or animosity toward someone, often used in contexts of enmity or hostility. The participle form here indicates an ongoing state of being, referring to someone who actively hates.
This word captures the essence of the relationship being addressed in this verse. The instruction to treat an enemy with kindness highlights the potential for reconciliation and transformation, even in the face of hostility.
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. The BSB has enemy, and so do the KJV and ASV: all three maintain the direct reference to the adversarial relationship.
Where others part company with the BSB they part company over a real fork in the lexicon. In need of drink (BBE) expresses the condition of thirst differently, while the other versions consistently use thirsty.
Sentence Structuregenerated
The verse is structured around two conditional clauses introduced by אִם (if), each presenting a scenario involving the enemy's needs. The main actions are given in the imperative form, commanding the reader to act with generosity.
The first clause addresses hunger and the second addresses thirst, creating parallelism that emphasizes the importance of responding to both needs. The structure highlights the contrast between the expected reaction to an enemy and the wise response encouraged here.
Septuagint Backgroundgenerated
The Septuagint translates שֹׂ֭נַאֲךָ as σου (sou), meaning 'your.' This choice retains the personal aspect of the enmity, connecting the instruction directly to the reader's experience of opposition.
The Greek word for 'thirsty' is διψᾷ (dipsāi), which matches the Hebrew meaning closely, maintaining the focus on the physical need for water.
In plain words — the whole versegenerated
Proverbs 25:21 tells us that when an enemy is hungry, we should give him food, and when he is thirsty, we should give him water. This teaching encourages kindness and generosity even toward those who oppose us, suggesting that such actions can lead to positive outcomes.
Frequently Asked Questionsgenerated
It means responding to their needs with kindness rather than hostility, which can lead to reconciliation.
Caring for an enemy can change the dynamics of your relationship and may lead to a change of heart.
This verse aligns with Jesus' teaching to love your enemies and do good to those who hate you, as seen in Matthew 5:44.
It can be challenging, but the wisdom in this verse encourages us to rise above our natural instincts and act with love.
Reflection Questionsgenerated
- How can I practice kindness toward those I find difficult to love?
- What are some practical ways to respond to someone who opposes me?
- Have I ever experienced a change in relationship after showing kindness to an enemy?
- What does this verse teach me about the nature of love and forgiveness?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the nature of love and forgiveness, emphasizing the call to respond to hate with kindness.
This [scriptural passage] seems to prescribe a crime or a vice; therefore, it is a figure of speech directing that we are to participate in the Lord's passion and treasure up in grateful and salutary remembrance the fact that his flesh was…Early Church Fathers on Proverbs 25 →
The apostle Paul teaches us in the clearest possible way that alms are to be distributed to everybody, when he says, "Let us be tireless, while we have the time, in doing good to all,Early Church Fathers on Proverbs 25 →
He also said, ‘Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.’Early Church Fathers on Proverbs 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 25:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thine enemy be hungry, give him bread to eat,.... Which includes all manner of food; whatever persons may have in their houses, that they should bring out and feed the hungry with, even though an
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: If thine enemy be hungry, give him bread. Quoted in Romans 12:20; Exodus 23:4-5; cf. Introduction to Poetical Books.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy bread and water he understands all things necessary for his subsistence.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:Ver. 21. If thine enemy be hungry.] Elisha did so: he feasted his persecutors by a noble revenge, and provided a table for those who had provided a grave for him. Those Syrians came to Dothan full of bloody purposes to Elisha; he sends them from Samaria full of good cheer and jollity. Thus, thus should a Christian punish his pursuers, no vengeance but this is heroic and fit for imitation. Dr Hall’ s Contempt.
Read John Trapp on Proverbs 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. If thine enemy be hungry] See this and the next verse explained, Romans 12:20.
Read AdamClarke on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleA precept reproduced by Paul Romans 12:20; the second clause of which seems at first sight to suggest a motive incompatible with a true charity. Leviticus 16:12 suggests an explanation.
Read Albert Barnes on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21, 22. If thine enemy be hungry… thirsty — These verses are translated by the Seventy more literally than is their wont, only adding in Proverbs 25:22, τουτογαρποιων, “in so doing.” In this form
Read Daniel Denison Whedon on Proverbs 25 →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
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink.
If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink;
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink.
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,
Tyndale line
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink:
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
If thy enemy shall hunger, give him bread to eat; and if he shall thirst, give him water to drink:
If hee that hateth thee be hungry, giue him bread to eate, and if he be thirstie, giue him water to drinke.
Strictly literal
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
If he who is hating thee doth hunger, cause him to eat bread, And if he thirst, cause him to drink water.
If he who is hating you hungers, cause him to eat bread, || And if he thirsts, cause him to drink water.
If thy enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink;
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,
From the Latin
If thy enemy be hungry, give him to eat: if he thirst, give him water to drink:
Simplified
If your enemy is hungry, give him something to eat; if he's thirsty, give him a drink of water.
If your hater is in need of food, give him bread; and if he is in need of drink, give him water:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 7 of the 9 words matched. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek but do not change the meaning of the verse.
אִם־ רָעֵ֣ב שֹׂ֭נַאֲךָ הַאֲכִלֵ֣הוּ לָ֑חֶם וְאִם־ צָ֝מֵ֗א הַשְׁקֵ֥הוּ מָֽיִם׃
7 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.
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 Proverbs 25:21
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
רָעֵב (ra'ev) means 'hungry' and can describe varying intensities of hunger. It can also refer to a 'hungry man' as a noun or imply failing strength in a figurative sense. The word is derived from רָעַב (ra'ab), which is linked to the concept of hunger.
רָעֵב adj. hungry
base
H7457 רָעֵב hungry
7457 ra`eb raw-abe'
from 7456; hungry (more or less intensely):--hunger bitten,
hungry.
see HEBREW for 07456
רָעֵב (ra.ev) — hungry.
1) hungry
1a) hungry
1b) hungry man (subst)
1c) of failing strength (fig)
Adj — AdjHAamsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
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-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3ms
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
צָמֵא (tsame') means 'thirsty' and can be used both literally and figuratively. It is derived from the root word צָמֵא (H6770), which also relates to thirst. The entries consistently emphasize this single meaning without significant variation.
צָמֵא adj. thirsty
base
H6771 צָמֵא thirsty
6771 tsame' tsaw-may'
from 6770; thirsty (literally or figuratively):--(that)
thirst(-eth, -y).
see HEBREW for 06770
צָמֵא (tsa.me) — thirsty.
thirsty
Adj — AdjHAamsa
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22