Deuteronomy 33:3 — Word Study
WLCאַ֚ף חֹבֵ֣ב עַמִּ֔ים כָּל־ קְדֹשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ׃
BSASurelyʼaph You lovechâbab△ [cherish, hold dear] the peopleʻam [nations, Amaw] allkôl [every single one] the holy ones [are]qâdôwsh [set apart, sacred] in Your handyâd [power, direction] ◂and theyhêm sit downtâkâh△■ [assemble, encamp] at Your feetregel [in Your presence] each receivesnâsâʼ▸ [lifts up, is raised by] Your wordsdabbârâh△ [messages, divine utterances]
| Greek | English | Parsing |
|---|---|---|
| אַ֚ף | also | Particle |
| חֹבֵ֣ב | [he is] loving | Verb, Qal, participle (active) masculine singular |
| עַמִּ֔ים | peoples | Noun common, masculine plural absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| קְדֹשָׁ֖יו | holy [ones] his | Suffix |
| בְּיָדֶ֑ךָ | [are] in hand your | Preposition, noun common both singular construct, suffix |
| וְהֵם֙ | and they | Conjunction, pronoun |
| תֻּכּ֣וּ | they were led | Verb, Pual, perfect third person common plural |
| לְרַגְלֶ֔ךָ | to foot your | Preposition, noun common feminine singular construct, suffix |
| יִשָּׂ֖א | he will take | Verb, Qal, imperfect third person masculine singular |
| מִדַּבְּרֹתֶֽיךָ׃ | from words your | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely You love the people; all the holy ones are in Your hand, and they sit down at Your feet; each receives Your words— |
| KJV | Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. |
| ASV | Yea, he loveth the people; All his saints are in thy hand: And they sat down at thy feet; Every one shall receive of thy words. |
| YLT | Also He [is] loving the peoples; All His holy ones [are] in thy hand, And they — they sat down at thy foot, [Each] He lifteth up at thy words. |
| WEB | Yes, he loves the people. All his saints are in your hand. They sat down at your feet. Each receives your words. |
| BBE | All his holy ones are at his hand; they go at his feet; they are lifted up on his wings. |
Where they part company is תֻּכּ֣וּ — see How Translations Differ.
The main clause establishes God's love, with several subordinate phrases detailing the holy ones' position and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbחָבַב
The sentence as the grammar sees it Open the tree ›
3 of 11 occur nowhere else in the Old Testament — words chosen on purpose.
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 33:3
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' Blessing on Israelgenerated
Deuteronomy 33:3 expresses Moses' acknowledgment of God's love for the Israelites, emphasizing their unique relationship with Him. This verse is part of a larger blessing where Moses speaks to the tribes of Israel, reminding them of their special status as God's chosen people. The surrounding verses highlight God's powerful presence and guidance as He leads them into the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:7–8 | The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples. |
| 2 | Exodus 19:5–6 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 3 | Psalm 47:4 | He chooses our inheritance for us, the pride of Jacob, whom He loves. Selah |
| 4 | Psalm 147:19–20 | He declares His word to Jacob, His statutes and judgments to Israel. |
| 5 | Jeremiah 31:3 | The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — חֹבֵ֣ב, cho.Vevgenerated
The Hebrew word חָבַב (chabab) is a verb meaning 'to love' or 'to cherish.' It conveys a deep affection, often associated with holding someone dear in one's heart. In this context, it emphasizes God's intimate and special love for His people, the Israelites.
This word appears only once in the Old Testament, here in Deuteronomy 33:3, highlighting its significance in expressing the divine affection God has for His chosen nation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses love to translate חֹבֵ֣ב.
Sentence Structuregenerated
The main verb חֹבֵ֣ב, he is loving, governs the subject עַמִּ֔ים, peoples, indicating that God loves all His people. The structure flows into a description of their position in relation to Him, with several phrases detailing their actions and relationship.
The sentence is constructed to emphasize the love of God for His people, followed by a series of clauses that elaborate on their blessed state, including their gathering at His feet and receiving His words.
Septuagint Backgroundgenerated
The Septuagint translates חֹבֵ֣ב as ἐφείσατο (he showed favor), which suggests an interpretation that emphasizes God's grace towards His people, potentially widening the meaning from mere affection to active favor.
This choice of translation indicates a broader understanding of God's relationship with His people, capturing both love and the favor He bestows upon them.
In plain words — the whole versegenerated
Deuteronomy 33:3 highlights God's love for the people of Israel, describing how they are cherished and gathered in His presence. This verse emphasizes their special status and the blessings they receive from Him.
Frequently Asked Questionsgenerated
It signifies a deep, affectionate relationship between God and the Israelites, indicating that they are cherished and valued by Him.
It symbolizes protection, guidance, and the special care God provides to those who are set apart for His service.
Sitting at someone's feet is a sign of submission and learning, indicating the people's readiness to receive God's teachings and words.
It means to accept and internalize the messages and commandments that God imparts, which guide and shape their lives.
Reflection Questionsgenerated
- How can I recognize and appreciate God's love in my life?
- What does it mean for me to sit at God's feet and learn from Him?
- In what ways can I share the messages I receive from God with others?
- How does understanding my identity as part of God's people change my perspective on life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, he loved the people,.... The people of Israel, of which his giving the law to them in such a glorious manner was an instance, and was a distinguishing blessing which other nations were not
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe people, i.e. the tribes of Israel, which are called people, . The sense is, This law, though delivered with fire, and smoke, and thunder, which might seem to portend nothing but hatred and terror, yet in truth it was given to Israel in great love, as being the great mean of their temporal and eternal salvation. And although God shows a general and common kindness to all men, yet he loved this people in a singular and peculiar manner. All his saints; all God’ s saints or holy ones, i.e. his people, as they are now called, the people of Israel, who are all called holy, 8:24 12:7, because they all professed to be so, and were obliged to be so, and many of them were such; though some…
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:3 Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words.Ver. 3. Yea, he loved the people.] With a general love, with a common philanthropy. But the love of God in Christ is that we must all labour after; such a love as doth better for a man than restore him to sight, or raise him when bowed down. Are in thy hand.] And so in a safe hand. And they sat down at thy feet.] As attentive and tractable disciples. See Acts 22:3 Luke 10:39 2 Kings 2:5. "Knowest thou not that the Lord will take thy master from thy head?" A phrase taken from their manner of sitting at the feet of their teachers.
Read John Trapp on Deuteronomy 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Yea, he loved.—The connection appears to be this— “From His right hand went a fire, a law for them (Israel). Loving the peoples also; (i.e., all who should hereafter become His people) All His saints are in Thy hand: (the hand of Him who spake on Sinai, and now “speaketh from heaven”) And they are seated at Thy feet; (the feet of the same heavenly Prophet. Comp. Matthew 5:1-2) Every one shall receive of Thy words.” Or, possibly, He, that prophet, will take of thy (i.e., of Moses’) words, We know he did so.
Read Charles John Ellicott on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Yea, he loved the people] This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, קדשיו kedoshaiv, the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deuteronomy 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had…
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges(2–9). Four Laws: Of Right to Enter the Congregation There shall not enter any eunuch (Deuteronomy 33:1); nor the son of an unlawful marriage, nor descendants (Deuteronomy 33:2); nor Ammonite, nor Moabite, nor descendants (Deuteronomy 33:3-6); but the third generation of Edomite or Egyptian may enter (Deuteronomy 33:7 f.).—These laws have negative openings like the preceding and like the series which follow in Deuteronomy 33:15-20 (Deuteronomy 33:16-21) after the interrupting law, Deuteronomy 33:9-14 (Deuteronomy 33:10-15); hence possibly their position just here. The form of address to Israel does not appear till Deuteronomy 33:4 a (Deuteronomy 33:5 a) where it is Pl., but in Deuteronomy…
Read Cambridge on Deuteronomy 33 →Albert Barnes1798–1870Barnes' Notes on the Bible“The people” are the twelve tribes, not the Gentiles; and his saints refer to God’s chosen people just before spoken of. Compare Deuteronomy 7:18, Deuteronomy 7:21; Exodus 19:6; Daniel 7:8-21.
Read Albert Barnes on Deuteronomy 33 →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
Surely You love the people; all the holy ones are in Your hand, and they sit down at Your feet; each receives Your words—
Yes, he loves the people. All his saints are in your hand. They sat down at your feet. Each receives your words.
Surely You love the people; all the holy ones are in Your hand, and they sit down at Your feet; each receives Your words—
Surely he loves the people; all your holy ones are in your power. And they sit at your feet, each receiving your words.
Tyndale line
Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.
Yea, he loveth the people; All his saints are in thy hand: And they sat down at thy feet; Every one shall receive of thy words.
Yea, he loveth the peoples; All his saints are in thy hand: And they sat down at thy feet; Every one shall receive of thy words.
Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.
Though hee loue the people, yet all thy Saints are in thine handes: and they are humbled at thy foete, to receiue thy words.
Strictly literal
Yea, he loveth the peoples, All his saints are in thy hand, And they sit down at thy feet; Each receiveth of thy words.
Also He [is] loving the peoples; All His holy ones [are] in thy hand, And they — they sat down at thy foot, [Each] He lifteth up at thy words.
Indeed, He [is] loving the peoples; All His holy ones [are] in Your hand, || And they sat down at Your foot, || [Each] lifts up Your words.
Yea, thou also lovedst the tribes; all their saints were in thy hand; and they, prostrate before thy feet, received thy words.
Indeed, he loves the peoples; all his holy ones are in your hand, and they bowed down at your feet; they received your words.
From the Latin
He hath loved the people, all the saints are in his hand: and they that approach to his feet, shall receive of his doctrine.
Simplified
How much you love the people; you hold all the holy ones in your hand. They sit down at your feet to listen to your words:
All his holy ones are at his hand; they go at his feet; they are lifted up on his wings.
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 matches 10 of the 11 words. The Samaritan Pentateuch differs in four words, notably using חובב (love) and רגליך (your foot), while the Dead Sea Scrolls show one word on the leather with ten supplied by an editor, indicating some textual variation.
אַ֚ף חֹבֵ֣ב עַמִּ֔ים כָּל־ קְדֹשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ׃
10 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.
אף חובב עמים וכל קדשׁיו בידך והם תכו לרגליך ושׂאו מדברתך
4 words differ from the Masoretic Text: חובב (love), רגליך (foot), שׂאו (lift), דברתך (word)
[אף] [חבב] [עמים] [כל] [קדשי׳ו] [ביד׳ך] [והם] תכו׳ן [לרגל׳ך] [ישא] [מדברתי׳ך]
1 word on the leather — 10 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 33:3
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 אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
חָבַב (chabab) is a Hebrew verb meaning 'to love' or 'to cherish.' It is a primitive root that conveys the idea of loving fervently, often with a sense of affection. The word appears in the Old Testament, specifically in Deuteronomy 33:3.
H2245 [חָבַב] love
2245 chabab khaw-bab'
a primitive root (compare 2244, 2247); properly, to hide (as
in the bosom), i.e. to cherish (with affection):--love.
see HEBREW for 02244
see HEBREW for 02247
חָבַב (cha.vav) — to love.
(Qal) to love fervently, cherish
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
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).
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj | Suff — SuffixHAampc/Sp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
תָּכָה (takah) is a Hebrew verb with uncertain meanings, primarily associated with the concepts of being led or assembled. It may also imply reclining or laying down. The entries suggest a range of interpretations, but the precise meaning remains dubious, as noted in various lexicons.
H8497 [תָּכָה] meaning wholly dubious . were led or assembled would suit context
8497 takah taw-kaw'
a primitive root; to strew, i.e. encamp:--sit down.
תָּכָה (ta.khah) — to follow.
1) (Pual) to be led, be assembled
1a) meaning wholly uncertain
2) (CLBL) (Pu) to lay down, recline
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
דַּבֶּ֫רֶת (dabbarah) means 'word' and is derived from a root meaning to speak. It is used in the context of words or speech, specifically noted in Deuteronomy 33:3. The entries consistently define it as a noun referring to a word.
[דַּבֶּ֫רֶת] n.f. word—he receiveth of thy words Dt 33:3 (poem).
ref
H1703 [דַּבֶּ֫רֶת] word
1703 dabbarah dab-baw-raw'
intensive from 1696; a word:--word.
see HEBREW for 01696
דַּבֶּ֫רֶת (dab.ba.rah) — word.
word, words
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms