Deuteronomy 11:27 — Word Study
WLCאֶֽת־ הַבְּרָכָ֑ה אֲשֶׁ֣ר תִּשְׁמְע֗וּ אֶל־ מִצְוֹת֙ יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם׃
BSAa blessingBᵉrâkâh [the gift of divine favor] ifʼăsher you obeyshâmaʻ▸ [hearken unto, listen and follow] the commandmentsmitsvâh [laws, divine instructions] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the supreme God] thatʼăsher ◂Iʼânôkîy [as a prophet, leader] am giving you todaytsâvâh [commanding, appointing, in this present time, now]
| Greek | English | Parsing |
|---|---|---|
| אֶֽת־ | the object marker | Particle |
| הַבְּרָכָ֑ה | the blessing | Particle, noun common feminine singular absolute |
| אֲשֶׁ֣ר | that | Particle |
| תִּשְׁמְע֗וּ | you will obey | Verb, Qal, imperfect second person masculine plural |
| אֶל־ | Preposition | |
| מִצְוֹת֙ | [the] commandments of | Noun common, feminine plural construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹֽהֵיכֶ֔ם | God your | Noun common masculine plural construct, suffix |
| אֲשֶׁ֧ר | which | Particle |
| אָנֹכִ֛י | I | Pronoun |
| מְצַוֶּ֥ה | [am] commanding | Verb, Piel, participle (active) masculine singular |
| אֶתְכֶ֖ם | the object marker you | Particle, suffix |
| הַיּֽוֹם׃ | this day | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | a blessing if you obey the commandments of the LORD your God that I am giving you today, |
| KJV | A blessing, if ye obey the commandments of the LORD your God, which I command you this day: |
| ASV | the blessing, if ye shall hearken unto the commandments of Jehovah your God, which I command you this day; |
| YLT | the blessing, when ye hearken unto the commands of Jehovah your God, which I am commanding you to-day; |
| WEB | the blessing, if you listen to the commandments of Yahweh your God, which I command you today; |
| BBE | The blessing if you give ear to the orders of the Lord your God, which I give you this day: |
Where they part company is מְצַוֶּ֥ה — see How Translations Differ.
The main clause presents the condition for receiving a blessing, followed by a relative clause that specifies the commandments involved.
3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
subjectאָנֹכִי
verbשָׁמַע
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 11:27
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 — Moses' Call to Obediencegenerated
Deuteronomy 11:27 is part of Moses' address to the Israelites, where he sets before them the choice of blessings for obedience to God's commandments. This choice is crucial as they prepare to enter the Promised Land, emphasizing the importance of adhering to the divine instructions given by God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:1–14 | “Now if you faithfully obey the voice of the LORD your God and are careful to follow all His commandments I am giving you today, the LORD your God will set you high above all the nations of the earth. |
| 2 | Leviticus 26:3–13 | If you follow My statutes and carefully keep My commandments, |
| 3 | Psalm 19:11 | By them indeed Your servant is warned; in keeping them is great reward. |
| 4 | Isaiah 1:19 | If you are willing and obedient, you will eat the best of the land. |
| 5 | Isaiah 3:10 | Tell the righteous it will be well with them, for they will enjoy the fruit of their labor. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מְצַוֶּ֥ה, me.tza.Vehgenerated
The word מְצַוֶּ֥ה (me.tza.Veh) is a participle form of the verb צָוָה (tsavah), meaning 'to command.' It indicates an ongoing action of commanding, highlighting Moses' role as a leader giving orders from God.
This form suggests authority and responsibility, as Moses is not just relaying information but actively commanding the people to obey God's laws. The emphasis is on the necessity of following these commandments to receive the promised blessing.
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 main verb of the verse is תִּשְׁמְע֗וּ, you will obey, which governs the entire sentence. The structure includes a noun phrase indicating the object of the command, followed by a relative clause that specifies what the command entails.
The sentence begins with a conditional phrase, setting the stage for the blessing that follows. This structure emphasizes the relationship between obedience and the resulting blessing.
Septuagint Backgroundgenerated
The Septuagint translates מְצַוֶּ֥ה as ἐντέλλομαι (entellomai), meaning 'to command.' This choice reflects a direct and authoritative command, consistent with the Hebrew meaning.
The translation maintains the imperative nature of the command, reinforcing the expectation of obedience from the Israelites.
In plain words — the whole versegenerated
Deuteronomy 11:27 states that if the Israelites obey the commandments of the LORD, they will receive a blessing. This verse emphasizes the importance of following God's laws as they prepare to enter the Promised Land.
Frequently Asked Questionsgenerated
Obeying the commandments means following the laws and instructions given by God, which guide the Israelites in their daily lives and relationship with Him.
The blessing represents God's favor and prosperity that comes from living in accordance with His commandments.
This verse encapsulates the central theme of Deuteronomy, which is the covenant relationship between God and His people, emphasizing the consequences of obedience and disobedience.
Following God's commandments is crucial for maintaining a right relationship with Him and receiving His blessings, as it reflects trust and commitment to His will.
Reflection Questionsgenerated
- In what areas of my life do I need to be more obedient to God's commandments?
- How can I better understand the blessings that come from following God's instructions?
- What steps can I take to ensure I am listening to God's voice in my life?
- How can I encourage others to follow God's commandments and experience His blessings?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Deuteronomy 11:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA blessing, if ye obey the commandments of the Lord your God,.... That is, a blessing should come upon them, even all temporal blessings they stood in need of; they should be blessed in body and
Read John Gill on Deuteronomy 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA blessing, if ye obey the commandments of the LORD your God, which I command you this day: No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 11 →CambridgeThe Cambridge Bible for Schools and Colleges26–28. The summing up and clinching of the whole discourse, Deuteronomy 11:5-11 : a blessing to Israel if they obey the commandments of God, a curse if they do not obey but turn after other gods. Cp. Deuteronomy 30:1, as here, blessing and curse; Deuteronomy 11:15; Deuteronomy 11:19, life and death, good and evil. 27. if ye shall hearken, etc.] See Deuteronomy 7:12, Pl.; Deuteronomy 15:5, Deuteronomy 28:13, Sg. 28. turn aside] See Deuteronomy 11:16, Deuteronomy 9:12; Deuteronomy 9:16, Deuteronomy 13:5, Deuteronomy 31:29. to go after other gods] Deuteronomy 6:14. which ye have not known] See above on Deuteronomy 7:9, Deuteronomy 8:3.
Read Cambridge 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
a blessing if you obey the commandments of the LORD your God that I am giving you today,
the blessing, if you listen to the commandments of Yahweh your God, which I command you today;
a blessing if you obey the commandments of the LORD your God that I am giving you today,
the blessing if you take to heart the commandments of the Lord your God that I am giving you today,
Tyndale line
A blessing, if ye obey the commandments of the LORD your God, which I command you this day:
the blessing, if ye shall hearken unto the commandments of Jehovah your God, which I command you this day;
the blessing, if ye shall hearken unto the commandments of the LORD your God, which I command you this day:
A blessing, if ye obey the commandments of the LORD your God which I command you this day;
The blessing, if ye obey the commandements of the Lord your God which I command you this day:
Strictly literal
a blessing, if ye obey the commandments of Jehovah your God, which I command you this day;
the blessing, when ye hearken unto the commands of Jehovah your God, which I am commanding you to-day;
the blessing when you listen to the commands of your God YHWH which I am commanding you today;
The blessing, if ye will hearken unto the commandments of the Lord your God, which I command you this day;
the blessing, if you obey the commandments of Yahweh your God that I command you today,
From the Latin
A blessing, if you obey the commandments of the Lord your God, which I command you this day:
Simplified
You will receive a blessing if you obey the commandments of the Lord your God that I'm giving you today.
The blessing if you give ear to the orders of the Lord your God, which I give you this day:
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 Septuagint, which aligns closely with it, differing only in word order. The Samaritan Pentateuch presents a variant with one word differing, while the Dead Sea Scrolls show one word on the leather, with the rest supplied by an editor.
אֶֽת־ הַבְּרָכָ֑ה אֲשֶׁ֣ר תִּשְׁמְע֗וּ אֶל־ מִצְוֹת֙ יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם׃
12 of the 13 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.
את הברכה אשׁר תשׁמעון אל מצות יהוה אלהיכם אשׁר אנכי מצוה אתכם היום
1 word differs from the Masoretic Text: תשׁמעון (hear)
[את] [הברכה] [אשר] [תשמעו] [אל] [מצות] [יהוה] [אלהי׳כם] [אשר] אנוכי [מצוה] [את׳כם] [היום]
1 word on the leather — 12 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 11:27
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.
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
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in De 33:1; Jos 8:34; and Jas 3:10. Sometimes it means the good or the benefit itself which has been conferred, as in Ge 27:36, "Hast thou not reserved a blessing for me?" and Pr 10:22, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in 1Co 10:16), means the cup for which we bless God, or which represents to us so much blessin g from God.
James M. Gray
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of…
→ For blessing before eating, see PRAYER
→ See THANKSGIVING AND PRAYER BEFORE TAKING FOOD
→ See also BENEDICTIONS
→ RESPONSIVE BLESSINGS OF THE LAW De 28:1-14
For the responsive curses of the law, see CURSE
→ CONTINGENT UPON OBEDIENCE Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4,5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3,4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7,8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10;
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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)
HR — PrepositionHR
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)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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/Sp2mp
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 אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
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/Sp2mp — Particle · suffixHTo/Sp2mp
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/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.