Ruth 3:16 — Word Study
WLCוַתָּבוֹא֙ אֶל־ חֲמוֹתָ֔הּ וַתֹּ֖אמֶר מִי־ אַ֣תְּ בִּתִּ֑י וַתַּ֨גֶּד־ לָ֔הּ אֵ֛ת כָּל־ אֲשֶׁ֥ר עָֽשָׂה־ לָ֖הּ הָאִֽישׁ׃
BSAWhen Ruth returnedbôwʼ▸ [came back, arrived home] toʼêl her mother-in-lawchămôwth [relative by marriage, the husband's mother] Naomi asked herʼâmar▸ How did it gomîy [what happened, how did things turn out] my daughterbath [female child, young woman] Then Ruth toldnâgad▸ [declared, recounted] allkôl thatʼăsher [Boaz]ʼîysh [the owner of the field, her kinsman] had doneʻâsâh■ [performed, accomplished]
| Greek | English | Parsing |
|---|---|---|
| וַתָּבוֹא֙ | and she came | Verb, Qal, sequential imperfect third person feminine singular |
| אֶל־ | to | Preposition |
| חֲמוֹתָ֔הּ | mother-in-law her | Noun common feminine singular construct, suffix |
| וַתֹּ֖אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| מִי־ | who? | Pronoun |
| אַ֣תְּ | [are] you | Pronoun |
| בִּתִּ֑י | O daughter my | Noun common feminine singular construct, suffix |
| וַתַּ֨גֶּד־ | and she told | Verb, Hiphil, sequential imperfect third person feminine singular |
| לָ֔הּ | to her | Preposition, suffix |
| אֵ֛ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular absolute |
| אֲשֶׁ֥ר | that | Particle |
| עָֽשָׂה־ | he had done | Verb, Qal, perfect third person masculine singular |
| לָ֖הּ | for her | Preposition, suffix |
| הָאִֽישׁ׃ | the man | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Ruth returned to her mother-in-law, Naomi asked her, “How did it go, my daughter?” Then Ruth told her all that Boaz had done for her. |
| KJV | And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her. |
| ASV | And when she came to her mother-in-law, she said, Who art thou, my daughter? And she told her all that the man had done to her. |
| YLT | And she cometh in unto her mother-in-law, and she saith, 'Who [art] thou, my daughter?' and she declareth to her all that the man hath done to her. |
| WEB | When she came to her mother-in-law, she said, “How did it go, my daughter?” She told her all that the man had done for her. |
| BBE | And when she came back her mother-in-law said to her, How did it go with you, my daughter? And she gave her an account of all the man had done to her. |
Where they part company is in the rendering of חֲמוֹתָ֔הּ — see How Translations Differ.
The sentence is structured around a main action with two subsequent clauses detailing the dialogue between Ruth and Naomi.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתְּ
verbבּוֹא
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 3:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Return to Naomigenerated
Ruth 3:16 shows Ruth returning to her mother-in-law, Naomi, after a significant encounter with Boaz. Naomi's inquiry reflects her concern for Ruth's well-being, and Ruth's response reveals the generosity of Boaz, which plays a crucial role in their story. This interaction emphasizes the bond between Ruth and Naomi and sets the stage for future developments in their lives.
Cross References
The Key Word — חֲמוֹתָ֔הּ, cha.mo.Tahgenerated
The word חֲמוֹת (chamowth) specifically means 'mother-in-law,' referring to the mother of one's spouse. It conveys the familial relationship that exists between Ruth and Naomi, highlighting the close ties that bind them together in their shared experiences.
In this verse, the construct form indicates a possessive relationship, as seen in the suffix הּ (her). This word is used in various contexts throughout the Bible, primarily to denote the mother-in-law relationship, without significant variations in meaning among lexicons.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as mother-in-law, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb וַתָּבוֹא֙ (va.ta.Vo') governs the sentence, leading with Ruth's action of returning. The structure includes Naomi's question and Ruth's subsequent response, creating a flow of dialogue that emphasizes the interaction between the two characters.
The sentence is constructed with a series of clauses that detail the actions of both Ruth and Naomi, illustrating their relationship and the events that transpired.
Septuagint Backgroundgenerated
The Septuagint translates וַתָּבוֹא֙ as εἰσῆλθεν (eisēlthen), meaning 'she entered.' This choice indicates a focus on the act of coming into a place, which aligns with the Hebrew meaning but emphasizes the physical action of entering.
The Greek rendering maintains the relational context of the original Hebrew, reflecting the importance of the familial bond between Ruth and Naomi.
In plain words — the whole versegenerated
Ruth 3:16 describes Ruth returning to her mother-in-law, Naomi, who asks her how her encounter with Boaz went. Ruth then tells Naomi everything that Boaz had done for her, highlighting the kindness and generosity she experienced.
Frequently Asked Questionsgenerated
Naomi asks Ruth about her experience with Boaz, showing her concern and interest in Ruth's well-being.
Ruth recounts all that Boaz has done for her, emphasizing his kindness.
Their relationship illustrates loyalty and support during challenging times, highlighting the bond between them.
Boaz is depicted as a kind and generous figure, providing for Ruth and acting as her kinsman redeemer.
Reflection Questionsgenerated
- How do you see kindness and generosity reflected in your own relationships?
- In what ways can you support those close to you, like Ruth supports Naomi?
- What lessons can you learn from Ruth's experience with Boaz?
- How can you express gratitude for the support you receive from others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 3:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when she came to her mother in law,.... To Naomi, in Bethlehem: she said, who art thou, my daughter?
Read John Gill on Ruth 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her. No JFB commentary on this verse.
Read Robert Jamieson on Ruth 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho art thou, my daughter? either, first, She did not distinctly know who she was, because it was dark, and so calls her daughter only in general, as elder women call the younger. But she could as easily have discerned who she was, as what her age was. Or, secondly, This is not a question of doubting, but of wonder, as if she had said, Art thou in very deed my daughter? I can hardly believe it. How comest thou hither in this manner, and thus early?
Read Matthew Poole on Ruth 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 3:16 And when she came to her mother in law, she said, Who [art] thou, my daughter? And she told her all that the man had done to her.Ver. 16. And when she came to her mother-in-law.] To whom she now made haste for three reasons, as is well observed: (1.) For the danger of the way, being so early before day; (2.) The burden she bare, to be eased thereof; (3.) Her joy, to impart to her mother her happy success. The same reasons should prevail with us, to flee home to heaven: (1.) The danger we are in while in this dark world; (2.) The burden of sin; (3.) The joy we conceive of our future happiness. Who art thou, my daughter?] Poor folk fear no robbing. It is bootless, we say, to rob a…
Read John Trapp on Ruth 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) who art thou?—We can hardly view this as a simple question as to Ruth’s identity, but rather as meaning, how hast thou fared?
Read Charles John Ellicott on Ruth 3 →CambridgeThe Cambridge Bible for Schools and Colleges16. Who art thou] i.e. how art thou? how hast thou fared? Cf. Genesis 27:18.
Read Cambridge on Ruth 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWho art thou, my daughter? - In the dim twilight Rth 3:14 her mother was not sure at first who the young woman was, who sought admittance into the house.
Read Albert Barnes on Ruth 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Who art thou, my daughter — That is, In what character dost thou return — as the espoused of Boaz, or only still a desolate widow?
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
When Ruth returned to her mother-in-law, Naomi asked her, “How did it go, my daughter?” Then Ruth told her all that Boaz had done for her.
When she came to her mother-in-law, she said, “How did it go, my daughter?” She told her all that the man had done for her.
When Ruth returned to her mother-in-law, Naomi asked her, “How did it go, my daughter?” Then Ruth told her all that Boaz had done for her.
and she returned to her mother-in-law. Ruth Returns to Naomi When Ruth returned to her mother-in-law, Naomi asked, “How did things turn out for you, my daughter?” Ruth told her about all the man had done for her.
Tyndale line
And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
And when she came to her mother-in-law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
And when she came to her mother-in-law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
And when she came to her mother in law, she sayd, Who art thou, my daughter? And she tolde her all that the man had done to her,
Strictly literal
And she came to her mother-in-law; and she said, Who art thou, my daughter? And she told her all that the man had done to her.
And she cometh in unto her mother-in-law, and she saith, 'Who [art] thou, my daughter?' and she declareth to her all that the man hath done to her.
And she comes to her mother-in-law, and she says, “Who [are] you, my daughter?” And she declares to her all that the man has done to her.
And she came to her mother-in-law, and she said, How is it with thee, my daughter? And she told her all that the man had done to her.
When Ruth came to her mother-in-law, she said, “How did you do, my daughter?” Then Ruth told her all that the man had done for her.
From the Latin
And came to her mother in law; who said to her: What hast thou done, daughter? And she told her all that the man had done to her.
Simplified
Ruth went to her mother-in-law, who asked her, “How did it go for you, my daughter?” So Ruth told her everything that Boaz had done for her.
And when she came back her mother-in-law said to her, How did it go with you, my daughter? And she gave her an account of all the man had done to her.
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 13 of the 15 words matching. The Dead Sea Scrolls contain partial restorations but align with the overall meaning conveyed in the Masoretic Text.
וַתָּבוֹא֙ אֶל־ חֲמוֹתָ֔הּ וַתֹּ֖אמֶר מִי־ אַ֣תְּ בִּתִּ֑י וַתַּ֨גֶּד־ לָ֔הּ אֵ֛ת כָּל־ אֲשֶׁ֥ר עָֽשָׂה־ לָ֖הּ הָאִֽישׁ׃
13 of the 15 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.
[ותבוא] [אל] [חמות׳ה] [ותאמר] מה את בת׳י ותגד [ל׳ה] [את] [כל] [אשר] [עשה] [ל׳ה] [האיש]
3 words on the leather — 1 partly restored, 11 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 3:16
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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)
Prep — PrepositionHR
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
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
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2fs — PronounHPp2fs
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
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-ConsecImperf-3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
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 absoluteHNcmsa
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).
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."