Psalms 44:11 — Word Study
WLCתִּ֭תְּנֵנוּ כְּצֹ֣אן מַאֲכָ֑ל וּ֝בַגּוֹיִ֗ם זֵרִיתָֽנוּ׃
BSAto returnshûwb backʼâchôwr frommin narrowtsar to hatesânêʼ to plundershâçâh
| Greek | English | Parsing |
|---|---|---|
| תִּ֭תְּנֵנוּ | you have made us | Verb qal imperfect second person masculine singular, suffix |
| כְּצֹ֣אן | like sheep of | Preposition, noun common both singular construct |
| מַאֲכָ֑ל | food | Noun common, masculine singular absolute |
| וּ֝בַגּוֹיִ֗ם | and among the nations | Conjunction, preposition, noun common masculine plural absolute |
| זֵרִיתָֽנוּ׃ | you have scattered us | Verb piel perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have given us up as sheep to be devoured; You have scattered us among the nations. |
| KJV | Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen. |
| ASV | Thou hast made us like sheep appointed for food, And hast scattered us among the nations. |
| YLT | Thou makest us food like sheep, And among nations Thou hast scattered us. |
| WEB | You have made us like sheep for food, and have scattered us among the nations. |
| BBE | You have made us like sheep which are taken for meat; we are put to flight among the nations. |
The translations agree on the core meaning of the verse, expressing the sense of being given up and scattered among the nations.
The structure features two main clauses connected by the theme of abandonment, with descriptive phrases enhancing the imagery.
8 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 — Psalms 44:11
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 — A Lament for Israel's Sufferinggenerated
Psalm 44:11 captures the anguish of the Israelites as they feel forsaken by God, likening themselves to sheep set for slaughter. The preceding verses highlight their distress as they face enemies and ridicule, while the following verses continue to express their plight and the perceived silence of God. This lament reflects a broader theme in the Psalms of seeking God's intervention in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 12:3 | But You know me, O LORD; You see me and test my heart toward You. Drag away the wicked like sheep to the slaughter and set them apart for the day of carnage. |
| 2 | Romans 8:36 | As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” |
| 3 | Psalm 14:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD. |
| 4 | Psalm 60:1 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
| 5 | Deuteronomy 4:27 | Then the LORD will scatter you among the peoples, and only a few of you will survive among the nations to which the LORD will drive you. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תִּ֭תְּנֵנוּ, Ti.te.ne.nugenerated
The verb תִּ֭תְּנֵנוּ (ti.te.ne.nu) is a second person masculine singular form of the root נָתַן (natan), meaning 'to give' or 'to put.' In this context, it conveys a sense of abandonment, as the psalmist laments that God has given them up, akin to sending sheep to be slaughtered.
The use of the verb in the imperfect tense indicates an ongoing action, emphasizing the continuous state of being given up. This word encapsulates the feelings of vulnerability and helplessness experienced by the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase given us up.
Sentence Structuregenerated
The finite verbs תִּ֭תְּנֵנוּ and זֵרִיתָֽנוּ govern the main clauses, with the phrases describing the state of the people as sheep and their scattering among the nations. The structure emphasizes the actions of God in relation to the people, highlighting their plight.
The sentence is constructed with two main actions: being given up and being scattered, which together convey a powerful image of abandonment and vulnerability.
Septuagint Backgroundgenerated
The Septuagint translates תִּ֭תְּנֵנוּ as ἡμᾶς (hēmās), meaning 'us.' This choice reflects a direct translation of the pronoun, maintaining the focus on the people being addressed.
The use of ἡμᾶς emphasizes the collective experience of abandonment, aligning with the Hebrew text's portrayal of vulnerability.
In plain words — the whole versegenerated
Psalm 44:11 expresses the deep feelings of the Israelites, who feel abandoned by God and likened to sheep meant for slaughter. They lament being scattered among the nations, highlighting their vulnerability and suffering.
Frequently Asked Questionsgenerated
This phrase indicates a feeling of vulnerability and abandonment, suggesting that the people feel defenseless against their enemies.
Sheep are often used in biblical literature to symbolize vulnerability and helplessness, emphasizing the dire situation of the Israelites.
Being scattered signifies a loss of unity and identity, as the Israelites feel displaced and marginalized among foreign peoples.
This verse reflects themes of suffering, abandonment, and the plea for divine intervention, which are prevalent throughout the Psalms and other biblical texts.
Reflection Questionsgenerated
- In what areas of my life do I feel abandoned or vulnerable, similar to the imagery of sheep in this verse?
- How can I find comfort in God's presence during times of distress?
- What does this verse teach me about the importance of community and unity among believers?
- How can I support others who may feel scattered or marginalized in their lives?
The early church on this verse — how the Fathers read it
Early church fathers, like John Chrysostom and Augustine, reference this verse to highlight themes of vulnerability and divine abandonment.
What is the meaning of “like sheep for slaughter”? Making us vulnerable to attack, presenting us as insignificant. Some sheep, you see, those suited to breeding are for purchase;Early Church Fathers on Psalms 44 →
"You have given us like sheep appointed for meat, and hast scattered us among the nations" [Psalms 44:11].Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast given us like sheep [appointed] for meat,.... To be butchered, and then eaten as sheep are; and therefore are called "the flock of slaughter", Zechariah 11:4; as the church was, not only
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast given us like sheep appointed for meat; and hast scattered us among the heathen. Thou hast given us like sheep appointed for meat - to be devoured as a prey.
Read Robert Jamieson on Psalms 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThose of us who were not slain are carried into captivity, and dispersed in several places.
Read Matthew Poole on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:11 Thou hast given us like sheep [appointed] for meat; and hast scattered us among the heathen.Ver. 11. Thou hast given us like sheep appointed for meat] Aliqui occisi, dispersi alii, et venundati gratias, Some of us are slain, others scattered here and there, and sold for nought (Aben-Ezra). And hast scattered us, &c.] Oh the many miseries of such a banishment! The poet Tyrtaeus thus expresses it: Est miserum, patria amissa laribusque vagare: Mendiea et timida voce rogare cibos. Cum natisque errare suis, et coniuge moesta, Et cum matre pia, cumque parente sene.
Read John Trapp on Psalms 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Like sheep.—The image of the sheep appointed for the slaughter; and unable to resist, recalls Isaiah 53:6-7, but does not necessarily connect the Psalm with the exile period, since it was a figure likely to suggest itself in every time of helpless peril.
Read Charles John Ellicott on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. And hast scattered us among the heathen.] This most evidently alludes to the captivity. From the successful wars of the kings of Assyria and Chaldea against the kings of Israel and Judah, and the dispersion of the tribes under Tiglath-pileser, Shalmaneser, and Nebuchadnezzar, Jews have been found in every province of the east; there they settled, and there their successors may be found to the present day.
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges11. Some of God’s people are butchered like sheep (cp. Psalms 44:22); others are sold as slaves. It is evidently not a deportation of the nation that is meant, but the sale of prisoners of war for slaves. Cp. Joe 3:2; Joe 3:6; Amos 1:6; Amos 1:9. To the Israelite with his love of freedom and attachment to his own land such a fate seemed little better than death.
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast given us like sheep appointed for meat - Margin, as in Hebrew, “as sheep of meat.” That is, as sheep are killed for food, so thou hast allowed us to be put to death.
Read Albert Barnes on Psalms 44 →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
You have given us up as sheep to be devoured; You have scattered us among the nations.
You have made us like sheep for food, and have scattered us among the nations.
You have given us up as sheep to be devoured; You have scattered us among the nations.
You handed us over like sheep to be eaten; you scattered us among the nations.
Tyndale line
Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.
Thou hast made us like sheep appointed for food, And hast scattered us among the nations.
Thou hast given us like sheep appointed for meat; and hast scattered us among the nations.
Thou hast given us like sheep appointed for food; and hast scattered us among the heathen.
Thou giuest vs as sheepe to bee eaten, and doest scatter vs among the nations.
Strictly literal
Thou hast given us over like sheep [appointed] for meat, and hast scattered us among the nations;
Thou makest us food like sheep, And among nations Thou hast scattered us.
You make us food like sheep, || And You have scattered us among nations.
(44:12) Thou givest us up like sheep for food, and among the nations hast thou dispersed us.
You have made us like sheep to be slaughtered and have scattered us among the nations.
From the Latin
Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father’s house.
Simplified
You have handed us over like sheep to be slaughtered; you have scattered us among the other nations.
You have made us like sheep which are taken for meat; we are put to flight among the nations.
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 their wording, with four out of five words matching. This alignment suggests a consistent understanding of the text's meaning across these ancient witnesses.
תִּ֭תְּנֵנוּ כְּצֹ֣אן מַאֲכָ֑ל וּ֝בַגּוֹיִ֗ם זֵרִיתָֽנוּ׃
4 of the 5 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 Psalms 44:11
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi2ms/Sp1bp — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַאֲכָל (ma'akal) means 'food' and encompasses a range of edibles including fruit, meat, and provisions. It is derived from the root word for eating. The term appears in contexts related to nourishment, as noted in Judges 14:14.
מַאֲכָל 30 n.m. Ju 14:14 (f. Hb 1:16) food
base
H3978 מַאֲכָל food
3978 ma'akal mah-ak-awl'
from 398; an eatable (includ. provender, flesh and
fruit):--food, fruit, ((bake-)) meat(-s), victual.
see HEBREW for 0398
מַאֲכָל (ma.a.khal) — food.
food, fruit, meat
HNcmsa — 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.
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HC/Rd/Ncmpa — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
זָרָה (zarah) is a Hebrew verb meaning to scatter, fan, or winnow. It encompasses various actions such as tossing about, dispersing, and spreading. The word appears in different forms, including Qal (to scatter), Niphal (to be scattered), and Piel (to intensively scatter). Notably, it is used in contexts like the scattering of the Israelites and the winnowing of grain.
[זָרָה] vb. scatter, fan, winnow (Ar. Arabic cause to fly, scatter (of wind), winnow; Aram. דְּרָא, Syriac; Eth. Ethiopic)—
Qal
scatter, the powder into which the golden calf was ground
fan, winnow
Niph. be scattered, dispersed, of Israel
Pi.
(intens. of Qal) scatter, disperse, esp. of peoples
winnow, sift
Pu. be scattered
base
H2219 [זָרָה] scatter, fan, winnow
2219 zarah zaw-raw'
a primitive root (compare 2114); to toss about; by
implication, to diffuse, winnow:--cast away, compass,
disperse, fan, scatter (away), spread, strew, winnow.
see HEBREW for 02114
זָרָה (za.rah) — to scatter.
1) to scatter, fan, cast away, winnow, disperse, compass, spread, be scattered, be dispersed
1a) (Qal)
1a1) to scatter
1a2) to fan, winnow
1b) (Niphal) to be scattered, be dispersed
1c) (Piel)
1c1) to scatter, disperse (intensive of Qal)
1c2) to winnow, sift
1d) (Pual) to be scattered, be spread out
HVpp2ms/Sp1bp — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we