Ruth 3:1 — Word Study
WLCוַתֹּ֥אמֶר לָ֖הּ נָעֳמִ֣י חֲמוֹתָ֑הּ בִּתִּ֞י הֲלֹ֧א אֲבַקֶּשׁ־ לָ֛ךְ מָנ֖וֹחַ אֲשֶׁ֥ר יִֽיטַב־ לָֽךְ׃
BSAOne day Ruth’s mother-in-lawchămôwth [and guardian] NaomiNoʻŏmîy saidʼâmar▸ My daughterbath [female child, beloved one] should I notlôʼ [is it not right that I] seekbâqash▸ [search diligently, inquire] a resting placemânôwach [state of quiet, peaceful settlement] thatʼăsher it may be wellyâṭab▸ [prosper, be joyful]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֥אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| לָ֖הּ | to her | Preposition, suffix |
| נָעֳמִ֣י | Naomi | Noun proper feminine |
| חֲמוֹתָ֑הּ | mother-in-law her | Noun common feminine singular construct, suffix |
| בִּתִּ֞י | O daughter my | Noun common feminine singular construct, suffix |
| הֲלֹ֧א | ¿ not | Particle, particle |
| אֲבַקֶּשׁ־ | will I seek | Verb, Piel, imperfect first person common singular |
| לָ֛ךְ | for you | Preposition, suffix |
| מָנ֖וֹחַ | a resting place | Noun common, masculine singular absolute |
| אֲשֶׁ֥ר | that | Particle |
| יִֽיטַב־ | it will go well | Verb, Qal, imperfect third person masculine singular |
| לָֽךְ׃ | for you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One day Ruth’s mother-in-law Naomi said to her, “My daughter, should I not seek a resting place for you, that it may be well with you? |
| KJV | Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? |
| ASV | And Naomi her mother-in-law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? |
| YLT | And Naomi her mother-in-law saith to her, 'My daughter, do not I seek for thee rest, that it may be well with thee? |
| WEB | Naomi her mother-in-law said to her, “My daughter, shall I not seek rest for you, that it may be well with you? |
| BBE | And Naomi, her mother-in-law, said to her, My daughter, am I not to get you a resting-place where you may be in comfort? |
All translations agree on the meaning of מָנ֖וֹחַ — see How Translations Differ.
The sentence has one main clause and three subordinate clauses, clearly outlining Naomi's inquiry and intentions.







8 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 3:1
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 — Naomi's Advice to Ruthgenerated
Ruth 3:1 captures a moment where Naomi expresses concern for Ruth's future and well-being. She is determined to find a place of rest for Ruth, indicating her protective and nurturing role as a mother-in-law. This passage sets the stage for the unfolding events in Ruth's life, showing the bond between them and Naomi's desire to see Ruth prosper.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ruth 1:9 | May the LORD enable each of you to find rest in the home of your new husband.” And she kissed them as they wept aloud |
| 2 | 1 Corinthians 7:36 | However, if someone thinks he is acting inappropriately toward his betrothed, and if she is beyond her youth and they ought to marry, let him do as he wishes; he is not sinning; they should get married. |
| 3 | 1 Timothy 5:8–14 | If anyone does not provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever. |
| 4 | Genesis 40:14 | But when it goes well for you, please remember me and show me kindness by mentioning me to Pharaoh, that he might bring me out of this prison. |
| 5 | Deuteronomy 4:40 | Keep His statutes and commandments, which I am giving you today, so that you and your children after you may prosper, and that you may live long in the land that the LORD your God is giving you for all time. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מָנ֖וֹחַ, ma.No.achgenerated
The word מָנ֖וֹחַ (manowach) refers to a resting place or a state of tranquility. It signifies a place of peace and security, which is crucial for Ruth's future as Naomi seeks to ensure her daughter-in-law's well-being.
This noun is in the masculine singular form, indicating a specific location or condition of rest. It conveys the idea of a peaceful settlement, emphasizing the importance of stability and comfort in Ruth's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מָנ֖וֹחַ, rendering it as 'resting place' in all versions.
Sentence Structuregenerated
The main action of the verse is governed by the verb וַתֹּ֥אמֶר, and she said, which introduces Naomi's inquiry. The structure is straightforward, with Naomi addressing Ruth directly and expressing her concern.
The sentence is built around Naomi's question, with a clear subject (Naomi) and object (Ruth), followed by a conditional clause that expresses her intention to seek a resting place for Ruth.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מָנ֖וֹחַ is rendered as ἀνάπαυσιν (anapausin), which also means 'rest' or 'repose.' This translation emphasizes the concept of rest and comfort, aligning closely with the original Hebrew meaning.
The choice of ἀνάπαυσιν suggests a focus on the state of being at peace, reinforcing Naomi's desire for Ruth's well-being.
In plain words — the whole versegenerated
Ruth 3:1 shows Naomi, Ruth's mother-in-law, asking if she should find a safe and peaceful place for Ruth. This reflects Naomi's care and concern for Ruth's future happiness.
Frequently Asked Questionsgenerated
Naomi is expressing her desire to find a secure and peaceful future for Ruth, ensuring that she has a stable and comforting home.
Naomi's concern stems from her role as a mother-in-law and guardian, wanting to protect Ruth and help her find happiness after their difficult circumstances.
This verse highlights the close bond between Naomi and Ruth, showcasing Naomi's protective nature and her commitment to Ruth's welfare.
Naomi's actions demonstrate the importance of caring for others and being proactive in seeking their well-being, especially in challenging times.
Reflection Questionsgenerated
- How can I show care and concern for those around me, like Naomi does for Ruth?
- What steps can I take to ensure that my loved ones feel secure and at peace?
- In what ways can I support others who are seeking rest and comfort in their lives?
- How does this passage inspire me to be a nurturing presence in my relationships?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on Naomi's suggestion to Ruth, reflecting on the kindness of their neighbor and the implications for their future.
What does Naomi suggest to her daughter-in-law? When Ruth heard her mother-in-law saying, “Our neighbor is a true man,” she was reminded of his great kindness and thought to want him [to be] married to her in law,Early Church Fathers on Ruth 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 3:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Naomi her mother in law said unto her,.... After the harvests were over, and so gleaning likewise; when Naomi and Ruth were together alone in their apartment, the mother addressed the daughter
Read John Gill on Ruth 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? No JFB commentary on this verse.
Read Robert Jamieson on Ruth 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRUTH CHAPTER 3 By Naomi’ s advice, Ruth lieth at Boaz’ s feet, . He awaking commendeth what she had done, and acknowledgeth the right of a kinsman; tells her there was a nearer kinsman, to whom he would offer her, who refusing, he would redeem her, . Sends her away with six measures of barley, . Rest, i.e. a life of rest, and comfort, and safety, under the care of a good husband. The question supposeth an affirmative answer: I will seek it, as my duty binds me.
Read Matthew Poole on Ruth 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 3:1 Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?Ver. 1. Shall I not seek rest for thee?] There is in most a propension to the nuptial conjunction. Requirit vir costam suam, requirit faemina sedem suam, say the Rabbis. The man misseth his rib; the woman would be in her old place again, under the man’ s arm or wing. Non est requies mulieri donec nupserit, saith Aben Ezra. The unmarried life is trouble and disquietment. Hence marriage is called Portus iuventutis, the haven of young folk, who are usually tossed by lustful lingerings, as a ship is with waves; hence the Greeks call young men ηιθεοι of αιθω to burn, and…
Read John Trapp on Ruth 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Rest.—Although Naomi had already (Rth 1:12) repudiated any thought of marriage for herself, still she felt it her duty to do what she could to provide a home for the daughter-in-law who had so loyally followed her, lest her own death should leave her young companion specially unprotected and friendless. But there is clearly a second thought. The marriage of Boaz and Ruth will not only ensure rest for the latter, but will also raise up the seed of her dead son and preserve the family name. That it may be well with thee.—The object of the marriage is for Ruth’s good, and thus should it be with every marriage; it must be for the good, and comfort, and abiding peace, not of the body only…
Read Charles John Ellicott on Ruth 3 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER III Naomi's advice to Ruth, how to procure herself a marriage with Boaz, 1-5. She acts according to her mother-in-law's direction, and is kindly received by Boaz, who promises to marry her, should her nearer kinsman refuse, 6-13. He gives her six measures of barley, and sends her away privately to her mother-in-law, who augurs favourably of the issue of the plan she had laid, 14-18. NOTES ON CHAP. III Verse 1. Shall I not seek rest for thee] That is, Shall I not endeavour to procure thee a proper husband? See Ruth 1:9, and the observations at the end of that chapter.
Read AdamClarke on Ruth 3 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. 3. Ruth appeals to Boaz to do the kinsman’s part 1. seek rest] a resting place marg.; see on Rth 1:9. All arrangements for a marriage were made by the parents (cf. Judges 14:2 f.); hence it was Naomi’s duty to provide for Ruth’s future. How this was done is told with fine simplicity.
Read Cambridge on Ruth 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Naomi… said — All through that memorable barley harvest, from the evening when Ruth showed her the results of her first day’s gleaning in the field of Boaz until the time of this utterance, had
Read Daniel Denison Whedon on Ruth 3 →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
One day Ruth’s mother-in-law Naomi said to her, “My daughter, should I not seek a resting place for you, that it may be well with you?
Naomi her mother-in-law said to her, “My daughter, shall I not seek rest for you, that it may be well with you?
One day Ruth’s mother-in-law Naomi said to her, “My daughter, should I not seek a resting place for you, that it may be well with you?
At that time, Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure.
Tyndale line
Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
And Naomi her mother-in-law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
And Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
Then Naomi her mother-in-law said to her, My daughter, shall I not seek rest for thee, that it may be well with thee?
Afterward Naomi her mother in lawe said vnto her, My daughter, shall not I seeke rest for thee, that thou mayest prosper?
Strictly literal
And Naomi her mother-in-law said to her, My daughter, shall I not seek rest for thee, that it may be well with thee?
And Naomi her mother-in-law saith to her, 'My daughter, do not I seek for thee rest, that it may be well with thee?
And her mother-in-law Naomi says to her, “My daughter, do I not seek rest for you, that it may be well with you?
Then said Na'omi her mother-in-law unto her, My daughter, behold I will seek for thee a resting-place, where it may be well with thee.
Naomi, her mother-in-law, said to her, “My daughter, should I not seek a place for you to rest, so that things may go well for you?
From the Latin
After she was returned to her mother in law, Noemi said to her: My daughter, I will seek rest for thee, and will provide that it may be well with thee.
Simplified
A little later Naomi said to Ruth, “My daughter, don't you think I should find you a husband and a good home?
And Naomi, her mother-in-law, said to her, My daughter, am I not to get you a resting-place where you may be in comfort?
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 agree on the wording of this verse, with a complete match in the Hebrew text. The Dead Sea Scrolls contain partial restoration, but they align with the Masoretic Text in the core message.
וַתֹּ֥אמֶר לָ֖הּ נָעֳמִ֣י חֲמוֹתָ֑הּ בִּתִּ֞י הֲלֹ֧א אֲבַקֶּשׁ־ לָ֛ךְ מָנ֖וֹחַ אֲשֶׁ֥ר יִֽיטַב־ לָֽךְ׃
12 of the 12 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 ל׳ה נעמי חמות׳ה [בת׳י] [הלא] אבקש ל׳ך מנוח אשר ייטב [ל׳ך]
7 words on the leather — 2 partly restored, 3 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 3:1
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
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
נָעֳמִי (No`omiy) refers to Naomi, the mother-in-law of Ruth. The name is derived from a root meaning 'pleasant.' Naomi is a significant figure in the Book of Ruth, where she is described as the wife of Elimelech and mother of Mahlon and Chilion. She is also known as Mara, meaning 'bitter,' in Ruth 1:20.
נָעֳמִי n.pr.f. mother-in-law of Ruth
base
H5281 נָעֳמִי mother-in-law of Ruth
5281 No`omiy no-om-ee'
from 5278; pleasant; Noomi, an Israelitess:--Naomi.
see HEBREW for 05278
נׇעֳמִי (no.o.mi) — Naomi.
A woman living before Israel's Monarchy, first mentioned at Rut.1.2; married to Elimelech (H0458);
mother of: Mahlon (H4248) and Chilion (H3630); also called Mara at Rut.1.20;
Also named: ma.ra (מָרָא "Mara" H4755)
§ Naomi = "my delight"
wife of Elimelech, mother of Mahlon and Chilion, and mother-in-law of Ruth and Orpah
N-proper — Noun proper feminineHNpf
na'-o-mi, na-o'-mi, na-o'-mi (no`omi, probably equals "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ru (Ru 1:2-4:17). She went with her husband to the land of Moab, and after his death returned to Bethlehem. When greeted on her return, she told the women of the town to call her, not no`omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ru in her dealings with Boaz, and afterward nursed their child.ith Anaitis (equalsAnahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions…
Naomi
The lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).
or Nao’mi (my delight), the wife of Elimelech and mother-in-law of Ruth. (Ruth 1:2) etc.; Ruth 2:1 etc.; Ruth 3:1; 4:3 etc. (B.C. 1363.) The name is derived from a root signifying sweetness or pleasantness. Naomi left Judea with her husband and two sons, in a time of famine and went to the land of Moab. Here her husband and sons died; and on her return to Bethlehem she wished to be known as Mara, bitterness , instead of Naomi, sweetness.
Wife of Elimelech, and mother-in-law of Ruth. See RUTH.
חֲמוֹת (chamowth) means 'husband’s mother' or 'mother-in-law.' It is a feminine noun derived from the root of another word, specifically H2524. The entries consistently define it as referring to a mother-in-law without any significant disagreement among the lexicons.
[חֲמוֹת] n.f. husband’s mother
base
H2545 [חֲמוֹת] husband’s mother
2545 chamowth kham-oth'
or (shortened) chamoth {kham-oth'}; feminine of 2524; a
mother-in-law:--mother in law.
see HEBREW for 02524
חֲמוֹת (cha.mot) — mother-in-law.
mother-in-law, husband's mother
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
מָנוֹחַ (manowach) refers to a resting place or a state of rest. It can denote a physical location where one rests or a figurative sense of tranquility and repose. The word is derived from a root meaning to settle, and its usage encompasses both concrete and abstract concepts of rest.
מָנוֹחַ n.m. resting-place, state, or condition of rest
base
H4494 מָנוֹחַ resting-place, state, or condition of rest
4494 manowach maw-no'-akh
from 5117; quiet, i.e. (concretely) a settled spot, or
(figuratively) a home:--(place of) rest.
see HEBREW for 05117
מָנוֹחַ (ma.no.ach) — resting.
1) resting place, state or condition of rest, place
1a) resting place
1b) rest, repose, condition of rest
1c) coming to rest
N-cs — Noun common · masculine singular absoluteHNcmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
Rel — ParticleHTr
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
