Deuteronomy 11:1 — Word Study
WLCוְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ וְשָׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְוֹתָ֖יו כָּל־ הַיָּמִֽים׃
BSAYou shall therefore loveʼâhab [with all your heart and soul] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the one supreme God] and alwayskôl keepshâmar His chargemishmereth [His watchful care] His statuteschuqqâh [divine ordinances] His ordinancesmishpâṭ [judgments and commandments] and His commandmentsmitsvâh [laws given by God]
| Greek | English | Parsing |
|---|---|---|
| וְאָ֣הַבְתָּ֔ | and you will love | Verb, Qal, sequential perfect second person masculine singular |
| אֵ֖ת | the object marker | Particle |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהֶ֑יךָ | God your | Noun common masculine plural construct, suffix |
| וְשָׁמַרְתָּ֣ | and you will keep | Verb, Qal, sequential perfect second person masculine singular |
| מִשְׁמַרְתּ֗וֹ | command his | Noun common feminine singular construct, suffix |
| וְחֻקֹּתָ֧יו | and statutes his | Conjunction, noun common feminine plural construct, suffix |
| וּמִשְׁפָּטָ֛יו | and judgments his | Conjunction, noun common masculine plural construct, suffix |
| וּמִצְוֹתָ֖יו | and commandments his | Conjunction, noun common feminine plural construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיָּמִֽים׃ | the days | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You shall therefore love the LORD your God and always keep His charge, His statutes, His ordinances, and His commandments. |
| KJV | Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. |
| ASV | Therefore thou shalt love Jehovah thy God, and keep his charge, and his statutes, and his ordinances, and his commandments, alway. |
| YLT | 'And thou hast loved Jehovah thy God, and kept His charge, and His statutes, and His judgments, and His commands, all the days; |
| WEB | Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always. |
| BBE | So have love for the Lord your God, and give him worship, and keep his laws and his decisions and his orders at all times. |
Where they part company is וְשָׁמַרְתָּ — see How Translations Differ.
The sentence begins with a directive followed by an explanation of what that love entails, creating a clear structure of command and action.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbאָהֵב
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 — Deuteronomy 11:1
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 — Instructions for Loving Godgenerated
Deuteronomy 11:1 emphasizes the importance of loving the LORD and adhering to His laws. This directive is fundamental for the Israelites as they prepare to enter the Promised Land, highlighting the relationship between love for God and obedience to His commandments. The surrounding verses (2-4) remind them of God's past deeds and the necessity of remembering His greatness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 6:5 | And you shall love the LORD your God with all your heart and with all your soul and with all your strength. |
| 2 | Deuteronomy 10:12 | And now, O Israel, what does the LORD your God ask of you but to fear the LORD your God by walking in all His ways, to love Him, to serve the LORD your God with all your heart and with all your soul, |
| 3 | Deuteronomy 30:16–20 | For I am commanding you today to love the LORD your God, to walk in His ways, and to keep His commandments, statutes, and ordinances, so that you may live and increase, and the LORD your God may bless you in the land that you are entering to possess. |
| 4 | Psalm 116:1 | I love the LORD, for He has heard my voice— my appeal for mercy. |
| 5 | Leviticus 8:35 | You must remain at the entrance to the Tent of Meeting day and night for seven days and keep the LORD’s charge so that you will not die, for this is what I have been commanded.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אָהַב, 'ahabgenerated
The verb אָהַב (*'ahab*) means 'to love' and encompasses various forms of affection, including love for family, friends, and God. This word suggests a deep emotional attachment and commitment, which is essential in the context of the covenant relationship between God and His people.
In this verse, the command to love God is not merely an emotional sentiment; it is tied to the actions of keeping His commandments. The parsing indicates that it is a sequential perfect verb, showing that this love is a continual and active choice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main verbs: אָהַבְתָּ and שָׁמַרְתָּ, which govern the actions of loving and keeping. The structure emphasizes the relationship between love and obedience, with the objects of these verbs following directly.
The Hebrew word order places the commands after the verbs, highlighting the direct connection between loving God and observing His laws.
Septuagint Backgroundgenerated
The Septuagint translates אָהַב as ἀγαπήσεις, which carries a similar meaning of love but may imply a more emotional or affectionate aspect. This choice reflects the translators' intent to convey the depth of love required in the covenant relationship.
The choice of φυλάξεις for שָׁמַרְתָּ suggests a focus on guarding or preserving God's commandments, which aligns with the protective nature of the Hebrew term.
In plain words — the whole versegenerated
Deuteronomy 11:1 instructs the Israelites to love the LORD their God and to keep His commandments. This love is active and requires obedience, reminding them of God's greatness and their covenant relationship with Him.
Frequently Asked Questionsgenerated
Loving the LORD involves a deep commitment to Him, expressed through obedience to His commandments and a desire to maintain a close relationship with Him.
Keeping God's commandments is a demonstration of love and loyalty to Him, ensuring that the Israelites live according to His will and remain in covenant with Him.
We can show our love for God by obeying His teachings, serving others, and cultivating a relationship with Him through prayer and worship.
Moses reminds the Israelites of God's greatness and the miraculous deeds He performed, which serve as a foundation for their faith and obedience.
Reflection Questionsgenerated
- In what ways can I actively demonstrate my love for God in my daily life?
- How does understanding God's past actions influence my obedience to His commandments?
- What are some specific commandments that I find challenging to keep, and how can I work on them?
- How can I encourage others to love and obey God as Moses instructed the Israelites?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 11:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore thou shalt love the Lord thy God,.... Because he is so great and glorious in himself, and because he had done such great and good things for them, the Israelites, particularly in the
Read John Gill on Deuteronomy 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. Therefore thou shalt love the Lord ... and keep his charge.
Read Robert Jamieson on Deuteronomy 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 11:1 Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.Ver. 1. Therefore thou shalt love the Lord.] Cos amoris amor. Ara amorem illius, saith Bernard. Not to love them that so loved us, is to be worse than a publican, more hard-hearted than a Jew. That the three children burned not in the furnace was a miracle, so it is that men so favoured love not God.
Read John Trapp on Deuteronomy 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXI.(1) Therefore.—There is no break here in the original. “The Lord thy God hath made thee as the stars of heaven for multitude, and thou shalt love the Lord thy God.” And keep his charge.—Literally, keep his keeping, i.e., all that is to be kept in obedience to Him. Alway.—Literally, all the days. (Comp. “I am with you all the days” in Matthew 28:20) Israel must not omit one day in keeping the charge of Jehovah, for “He that keepeth Israel will neither slumber nor sleep.”
Read Charles John Ellicott on Deuteronomy 11 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XI The people are exhorted to obedience from a consideration of God's goodness to their fathers in Egypt, 1-4, and what he did in the wilderness, 5, and the judgment on Dathan and Abiram, 6, and from the mercies of God in general, 7-9. A comparative description of Egypt and Canaan, 19-12. Promises to obedience, 13-15. Dissuasives from idolatry, 16,17. The words of God to be laid up in their hearts, to be for a sign on their hands, foreheads, gates, c., 18, taught to their children, made the subject of frequent conversation, to the end that their days may be multiplied, 19-21. If obedient, God shall give them possession of the whole land, and not one of their enemies shall be able to…
Read AdamClarke on Deuteronomy 11 →CambridgeThe Cambridge Bible for Schools and CollegesDeuteronomy 11:1. Therefore] The conclusion of the preceding verses. thou shalt love] See on Deuteronomy 6:5. keep his charge] ‘Only here in Dt.; often in P (esp. Numbers), but usually in a technical sense, with genitive of the object to be kept, as Numbers 1:53; Numbers 3:28 : “Jehovah’s charge” (of a specific duty), Leviticus 8:35; Leviticus 18:30; Leviticus 22:9; Numbers 9:19; Numbers 9:23; in a more general sense, as here, Genesis 26:5 (JE); Joshua 22:3 (D2); 1 Kings 2:3 (Deut.)’ (Driver). There is therefore no conclusive proof that this v. is secondary. Yet the recurrence of a phrase so characteristic of P after another in the previous v. is significant. statutes, judgements…
Read Cambridge on Deuteronomy 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Keep his charge — That is, observe what Jehovah requires of you. What follows more fully explains the passage.
Read Daniel Denison Whedon on Deuteronomy 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You shall therefore love the LORD your God and always keep His charge, His statutes, His ordinances, and His commandments.
Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always.
You shall therefore love the LORD your God and always keep His charge, His statutes, His ordinances, and His commandments.
You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments at all times.
Tyndale line
Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.
Therefore thou shalt love Jehovah thy God, and keep his charge, and his statutes, and his ordinances, and his commandments, alway.
Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.
Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, always.
Therefore thou shalt loue the Lord thy God, and shalt keepe that, which he commandeth to be kept: that is, his ordinances, and his lawes, and his commandements alway.
Strictly literal
Thou shalt love then Jehovah thy God, and keep his charge, and his statutes, and his ordinances, and his commandments continually.
'And thou hast loved Jehovah thy God, and kept His charge, and His statutes, and His judgments, and His commands, all the days;
“And you have loved your God YHWH, and kept His charge, and His statutes, and His judgments, and His commands, [for] all the days;
Thou shalt therefore love the Lord thy God, and keep his charge, and his statutes, and his ordinances, and his commandments, all the days.
Therefore you will love Yahweh your God and always keep his instructions, his statutes, his decrees, and his commandments.
From the Latin
Therefore love the Lord thy God and observe his precepts and ceremonies, his judgments and commandments at all times.
Simplified
Love the Lord your God and do everything he says—his rules, regulations, and commandments.
So have love for the Lord your God, and give him worship, and keep his laws and his decisions and his orders at all times.
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint closely matches the Hebrew but has differences in word order and articles, reflecting the translators' stylistic choices. The Dead Sea Scrolls show varying degrees of preservation, with some words restored by editors.
וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ וְשָׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְוֹתָ֖יו כָּל־ הַיָּמִֽים׃
9 of the 11 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.
ואהבת את יהוה אלהיך ושׁמרת משׁמרתו חקתיו ומצותיו ומשׁפטיו כל הימים
Agrees with the Masoretic Text here, word for word.
[ואהבתה] [את] [יהוה] [אלהי׳ך] [ושמרתה] [משמרת׳ו] [וחקתי׳ו] ומצותי׳ו ומשפטי׳ו כול [הימים] [ואהבת] [את] [יהוה] [אלהי׳ך] [ושמרתה] משמר ת׳ו [וחקתי׳ו] [ומשפטי׳ו] [ומצותי׳ו] [כל] [הימים]
2 words on the leather — 2 partly restored, 18 supplied entire by an editor.
[ואהבת] [את] [יהוה] [אלהי׳ך] [ושמרת] [משמרת׳ו] [וחקתי׳ו] [ומצותי׳ו] [ומש] פטי׳ו כל הימים
1 word on the leather — 2 partly restored, 9 supplied entire by an editor.
[ואהבתה] את יהוה אלוהי׳כה [ושמרת] [משמרת׳ו] [וחקתי׳ו] [ומשפטי׳ו] [ומצותי׳ו] [כל] [הימים]
3 words on the leather — 8 supplied entire by an editor.
ואהבתה את יהוה אלוהי׳כה ושמרתה משמרת׳ו וחוקות׳ו ומשפט׳ו ומצות׳ו כול הימים
9 words on the leather — 2 partly restored.
[ואהבת] [את] [יהוה] [אלהי׳ך] [ושמרת] [משמרת׳ו] [וחקתי׳ו] [ומצותי׳ו] ומשפטי׳ו [כל] [הימים]
nothing on the leather here — 1 partly restored, 10 supplied entire by an editor.
[ואהבת] [את] יהוה אלהי׳ך ושמרת משמרת חקי׳ו ומשפטים ומצותי׳ו כל הימים
5 words on the leather — 4 partly restored, 2 supplied entire by an editor.
[ואהבת] [את] [יהוה] [אלהי׳ך] [ושמרת] [משמרת׳ו] [וחקתי׳ו] [ומשפטי׳ו]
8 words of the verse are on this fragment — 8 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 Deuteronomy 11:1
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.
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
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
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
חֻקָּה (chuqqah) refers to a statute or ordinance, indicating something that is prescribed or enacted. It is a feminine noun derived from a related word, חֹק (choq), and encompasses meanings such as custom and limit. The entries consistently highlight its legal and prescriptive nature.
חֻקָּה 104 n.f. something prescribed, enactment, statute
base
H2708 חֻקָּה something prescribed, enactment, statute
2708 chuqqah khook-kaw'
feminine of 2706, and meaning substantially the
same:--appointed, custom, manner, ordinance, site, statute.
see HEBREW for 02706
חֻקָּה (chuq.qah) — statute.
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
Conj | N-cp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms
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).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa