Ruth 2:21 — Word Study
WLCוַתֹּ֖אמֶר ר֣וּת הַמּוֹאֲבִיָּ֑ה גַּ֣ם׀ כִּי־ אָמַ֣ר אֵלַ֗י עִם־ הַנְּעָרִ֤ים אֲשֶׁר־ לִי֙ תִּדְבָּקִ֔ין עַ֣ד אִם־ כִּלּ֔וּ אֵ֥ת כָּל־ הַקָּצִ֖יר אֲשֶׁר־ לִֽי׃
BSAThen RuthRûwth [the Moabite woman, a foreigner] the MoabitessMôwʼâbîy saidʼâmar▸ He alsogam [even, too] told meʼâmar■ Staydâbaq▸ [keep close, cleave] withʻim my young mennaʻar [servants, workers] untilʻad they have finished gatheringkâlâh■ [completed, ended, harvesting, reaping] allkôl harvestqâtsîyr [crop, grain]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֖אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| ר֣וּת | Ruth | Noun proper feminine |
| הַמּוֹאֲבִיָּ֑ה | the Moabite [woman] | Particle, noun gentilic feminine singular absolute |
| גַּ֣ם׀ | also | Adverb |
| כִּי־ | that | Particle |
| אָמַ֣ר | he said | Verb, Qal, perfect third person masculine singular |
| אֵלַ֗י | to me | Preposition, suffix |
| עִם־ | with | Preposition |
| הַנְּעָרִ֤ים | the servants | Particle, noun common masculine plural absolute |
| אֲשֶׁר־ | who | Particle |
| לִי֙ | [belong] to me | Preposition, suffix |
| תִּדְבָּקִ֔ין | you will stay ! | Verb qal imperfect second person feminine singular, suffix |
| עַ֣ד | until | Preposition |
| אִם־ | Particle | |
| כִּלּ֔וּ | they have completed | Verb, Piel, perfect third person common plural |
| אֵ֥ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַקָּצִ֖יר | the harvest | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | which | Particle |
| לִֽי׃ | [belongs] to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Ruth the Moabitess said, “He also told me, ‘Stay with my young men until they have finished gathering all my harvest.’” |
| KJV | And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. |
| ASV | And Ruth the Moabitess said, Yea, he said unto me, Thou shalt keep fast by my young men, until they have ended all my harvest. |
| YLT | And Ruth the Moabitess saith, 'Also he surely said unto me, Near the young people whom I have thou dost cleave till they have completed the whole of the harvest which I have.' |
| WEB | Ruth the Moabitess said, “Yes, he said to me, ‘You shall stay close to my young men until they have finished all my harvest.’” |
| BBE | And Ruth the Moabitess said, Truly, he said to me, Keep near my young men till all my grain is cut. |
Where they part company is in the rendering of כִּלּ֔וּ — see How Translations Differ.
The sentence is structured around Ruth's speech, with a main clause followed by a direct quotation that elaborates on her message.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Ruth 2:21
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 — Ruth's Commitment to Boaz's Fieldgenerated
Ruth 2:21 captures a significant moment where Ruth, the Moabite, conveys what Boaz has instructed her regarding her work in his fields. This instruction emphasizes her integration into the Israelite community and her role in the harvest process, reflecting her loyalty and dedication to Naomi and her new family. The context surrounding this verse illustrates the unfolding relationship between Ruth and Boaz, as well as Ruth's determination to support herself and Naomi during the harvest season.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ruth 2:7–8 | She has said, ‘Please let me glean and gather among the sheaves after the harvesters.’ So she came out and has continued from morning until now, except that she rested a short time in the shelter.” |
| 2 | Song of Solomon 1:7–8 |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — תִּדְבָּקִ֔ין, tid.ba.Kingenerated
The verb דָּבַק (dabaq) means to cling or stay close, indicating a strong attachment or commitment. In this verse, it is in the second person feminine singular form, addressing Ruth directly and instructing her to remain with the young men.
This choice of verb highlights the importance of loyalty and connection in Ruth's life as she navigates her new environment. The use of this verb in the context of work and community underscores the relational dynamics at play during the harvest season.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses stay for תִּדְבָּקִ֔ין, and so do the KJV and ASV.
Sentence Structuregenerated
The finite verb תֹּ֖אמֶר governs the main clause, indicating what Ruth said. This structure is followed by a direct quotation of Boaz's instruction, which is embedded within her speech.
The sentence structure emphasizes Ruth's voice and her active role in the narrative, illustrating her agency as she relays Boaz's command to Naomi.
Septuagint Backgroundgenerated
The Septuagint translates תִּדְבָּקִ֔ין as προσκολλήθητι, which carries the sense of adhering or clinging closely. This choice reflects a similar emphasis on loyalty and commitment.
The translation of כִּלּ֔וּ as τελέσωσιν indicates a completion of the task, aligning with the Hebrew meaning but also suggesting finality in the context of the harvest.
In plain words — the whole versegenerated
Ruth 2:21 tells us that Ruth the Moabite shared what Boaz instructed her: to stay close to his young men until the harvest was finished. This shows her dedication to her work and her commitment to Naomi.
Frequently Asked Questionsgenerated
Ruth is expressing her commitment to work closely with Boaz's workers during the harvest, reflecting her loyalty and willingness to integrate into the community.
Ruth is identified as a Moabitess to emphasize her foreign background and the significance of her integration into the Israelite community.
The harvest represents not only a time of gathering food but also a time of community and relationship-building, highlighting Ruth's role in her new family and society.
This verse is pivotal as it marks Ruth's proactive steps in securing her and Naomi's future, showcasing her loyalty and determination.
Reflection Questionsgenerated
- In what ways can I demonstrate loyalty and commitment in my relationships?
- How does Ruth's story inspire me to embrace new communities or situations?
- What does it mean to 'stay close' to those who support me in my life?
- How can I contribute to the well-being of those around me, as Ruth did for Naomi?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ruth 2:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ruth the Moabitess said, he said unto me also,.... Besides the favours he has shown me already, he has given me reason to expect more, for he has given me this strict order: thou shalt keep fast
Read John Gill on Ruth 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. All my harvest - both barley and wheat harvests.
Read Robert Jamieson on Ruth 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBoth barley and wheat harvest, as is said, .
Read Matthew Poole on Ruth 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 2:21 And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.Ver. 21. He said unto me also.] She further setteth forth his courtesy, but not a word of what he said in her commendation.
Read John Trapp on Ruth 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) My young men . . . my harvest.—Emphatic in the Hebrew. As long as my reaping lasts, cleave steadily to us.
Read Charles John Ellicott on Ruth 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Keep fast by my young men] The word הנערים hannearim should be translated servants, both the male and female being included in it; the latter especially, as we see in Ruth 2:22-23.
Read AdamClarke on Ruth 2 →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
Then Ruth the Moabitess said, “He also told me, ‘Stay with my young men until they have finished gathering all my harvest.’”
Ruth the Moabitess said, “Yes, he said to me, ‘You shall stay close to my young men until they have finished all my harvest.’”
Then Ruth the Moabitess said, “He also told me, ‘Stay with my young men until they have finished gathering all my harvest.’”
Ruth the Moabite replied, “He even told me, ‘You may go along beside my servants until they have finished gathering all my harvest!’”
Tyndale line
And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.
And Ruth the Moabitess said, Yea, he said unto me, Thou shalt keep fast by my young men, until they have ended all my harvest.
And Ruth the Moabitess said, Yea, he said unto me, Thou shalt keep fast by my young men, until they have ended all my harvest.
And Ruth the Moabitess said, He said to me also, Thou shalt keep fast by my young men, until they have ended all my harvest.
And Ruth the Moabitesse said, He said also certainely vnto mee, Thou shalt be with my seruants, vntill they haue ended all mine haruest.
Strictly literal
And Ruth the Moabitess said, He said to me also, Thou shalt keep with my young men until they have ended all my harvest.
And Ruth the Moabitess saith, 'Also he surely said unto me, Near the young people whom I have thou dost cleave till they have completed the whole of the harvest which I have.'
And Ruth the Moabitess says, “Also he surely said to me, Near the young people whom I have you cleave until they have completed the whole of the harvest which I have.”
And Ruth the Moabitess said, He hath also said unto me, Thou shalt keep close company with my young men, until they have ended all my harvest.
Ruth the Moabite woman said, “Indeed, he said to me, 'You should keep close to my young men until they have finished all my harvest.'”
From the Latin
And Ruth said, He also charged me, that I should keep close to his reapers, till all the corn should be reaped.
Simplified
Ruth added, “He also told me, ‘Stay close to my workers until they have finished harvesting my entire crop.’”
And Ruth the Moabitess said, Truly, he said to me, Keep near my young men till all my grain is cut.
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 the Septuagint reflecting a similar structure and meaning, though its word order differs. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text in the key elements of the verse.
וַתֹּ֖אמֶר ר֣וּת הַמּוֹאֲבִיָּ֑ה גַּ֣ם׀ כִּי־ אָמַ֣ר אֵלַ֗י עִם־ הַנְּעָרִ֤ים אֲשֶׁר־ לִי֙ תִּדְבָּקִ֔ין עַ֣ד אִם־ כִּלּ֔וּ אֵ֥ת כָּל־ הַקָּצִ֖יר אֲשֶׁר־ לִֽי׃
17 of the 20 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.
[ותאמר] [רות] [המואביה] גם כי אמר ל׳י עם הנערים [אשר] [ל׳י] [תדבקי׳ן] [עד] אם כלו את כל הקציר [אשר] [ל׳י]
9 words on the leather — 2 partly restored, 9 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 Ruth 2:21
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
רוּת (Ruth) likely derives from a root meaning 'friendship.' It refers to a Moabite woman who is notable for her loyalty and familial connections, particularly as the wife of Boaz and grandmother of King David. The name appears in the context of her story in the Old Testament, specifically in the Book of Ruth.
רוּת n.pr.f. Ruth (for רְעוּת, i.e. friendship)
base
H7327 רוּת Ruth (for רְעוּת, i.e. friendship)
7327 Ruwth rooth
probably for 7468; friend; Ruth, a Moabitess:--Ruth.
see HEBREW for 07468
רוּת (rut) — Ruth.
A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Mahlon (H4248) and Boaz (H1162);
mother of: Obed (H5744)
Also named: Rhouth (Ῥούθ "Ruth" G4503)
§ Ruth = "friendship"
daughter-in-law of Naomi, wife of Boaz, and grandmother of David
N-proper — Noun proper feminineHNpf
rooth (ruth; Rhouth): The name Ru is found in the Old Testament only in the book which is so entitled. It is a contraction for re'uth perhaps signifying "comrade," "companion" (feminine; compare Ex 11:2, "every woman of her neighbor"). OHL, 946, explains the word as an abstract noun = "friendship." The Book of Ru details the history of the one decisive episode owing to which Ru became an ancestress of David and of the royal house of Judah. From this point of view its peculiar interest lies in the close friendship or alliance between Israel and Moab, which rendered such a connection possible. Not improbably also there is an allusion to this in the name itself.
1. History:
The history lies in the period of the Judges (Ru 1:1), at the close of a great famine in the land of Israel.…
Ruth
A friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of “the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken…
(a female friend) a Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David and Christ,and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem --ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the…
A Moabitess, who having returned with her mother-in-law Naomi to Judea, probably about the time of Gideon, soon afterwards married Boaz, a kinsman of Naomi. From this marriage descended David, and through him our Saviour Jesus Christ, Mt 1:5.
THE BOOK OF RUTH contains this history, told in a most simple and affecting manner. The object of the writer, no doubt, was to trace the genealogy of king David. At the outset, he says that these events took place when the judges ruled in Israel-an intimation that in the time of the writer they had ceased to rule. At the close of the book the name of David is introduced; which shows that it was not written before his day, B. C. 1060. This book is inserted in our Bibles after the book of Judges, as a sort of sequel to it. Many of the ancient fathers made but one book of Judges and Ruth. The story…
מוֹאָבִי (Mow'abiy) refers to a Moabite or Moabitess, indicating someone from Moab, a region east of the Dead Sea. The term is derived from the root word for Moab itself (מוֹאָב, H4124), and is used to describe both male and female descendants of Moab.
מוֹאָבִי, מוֹאֲבִיָּה adj.gent. Moabitish
base
H4125 מוֹאָבִי, מוֹאֲבִיָּה Moabitish
4125 Mow'abiy mo-aw-bee'
feminine Mownabiyah {mo-aw-bee-yaw'}; or Mowabiyth
{mo-aw-beeth'}; patronymical from 4124; a Moabite or
Moabitess, i.e. a descendant from Moab:--(woman) of Moab,
Moabite(-ish, -ss).
see HEBREW for 04124
מוֹאָבִי (mo.a.vi) — Moabite.
Someone from Moab, a Moabite = "from father: what father?"
1) a citizen of Moab
2) an inhabitant of the land of Moab
Another name of mo.av (מוֹאָב "Moab" H4124G)
Art | Ngfsa — Particle · noun gentilic feminine singular absoluteHTd/Ngfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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)
HTc — ParticleHTc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
V-Qal-Imperf-2fs | Suff — Verb qal imperfect second person feminine singular · suffixHVqi2fs/Sn
sta: Is derived from two distinct forms. From one derivation it has the meaning "to stand" and so "to continue in one place" (Ge 8:10; Le 13:23,28, etc.), "to forbear to act" (Ru 1:13), "to rest," "to be trustful" (King James Version, the English Revised Version Isa 10:20; see below). Transitively it means "to cause to stay," "to hinder" (Da 4:35, etc.), and "stay" as a noun means "cessation of progress"' (Le 13:5,37), "sojourn." From the second derivation the verb means "to support" (Ex 17:12;
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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
HTc — ParticleHTc
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
קָצִיר (qatsiyr) refers to the act of harvesting or the harvest itself, encompassing the process, the crop, and the time of harvest. It can also denote boughs or branches of trees. The word is derived from a root meaning 'to sever,' indicating its connection to reaping.
קָצִיר n.m. harvesting, harvest
process of harvesting
what is reaped, harvested, crop
time of harvest
base
קָצִיר n.m. usually coll., boughs, branches
base
H7105a קָצִיר harvesting, harvest H7105b קָצִיר usually coll., boughs, branches
7105 qatsiyr kaw-tseer'
from 7114; severed, i.e. harvest (as reaped), the crop, the
time, the reaper, or figuratively; also a limb (of a tree, or
simply foliage):--bough, branch, harvest (man).
see HEBREW for 07114
קָצִיר (qa.tsir) — harvest.
1) harvest, harvesting
1a) process of harvesting
1b) crop, what is harvested or reaped
1c) time of harvest
קָצִיר (qa.tsir) — foliage.
boughs, branches
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
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
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
