Deuteronomy 5:2 — Word Study
WLCיְהוָ֣ה אֱלֹהֵ֗ינוּ כָּרַ֥ת עִמָּ֛נוּ בְּרִ֖ית בְּחֹרֵֽב׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the supreme One] madekârath■ [cut, established] a covenantbᵉrîyth [promise, agreement] with usʻim [together, in unity] at HorebChôrêb [in the location of, Mount Sinai, the mountain of God]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהֵ֗ינוּ | God our | Noun common masculine plural construct, suffix |
| כָּרַ֥ת | he made | Verb, Qal, perfect third person masculine singular |
| עִמָּ֛נוּ | with us | Preposition, suffix |
| בְּרִ֖ית | a covenant | Noun common, feminine singular absolute |
| בְּחֹרֵֽב׃ | at Horeb | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD our God made a covenant with us at Horeb. |
| KJV | The LORD our God made a covenant with us in Horeb. |
| ASV | Jehovah our God made a covenant with us in Horeb. |
| YLT | Jehovah our God made with us a covenant in Horeb; |
| WEB | Yahweh our God made a covenant with us in Horeb. |
| BBE | The Lord our God made an agreement with us in Horeb. |
Where they part company is כָּרַ֥ת — see How Translations Differ.
One main clause with two prepositional phrases providing additional context.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbכָּרַת
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 5:2
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' Address to Israelgenerated
Deuteronomy 5:2 is part of Moses' speech to the Israelites, reminding them of their covenant with God and the laws He has given them. This moment is significant as it emphasizes the relationship between God and His people, highlighting their responsibilities and the promises made by God. The surrounding verses provide context for the importance of obedience to God's commandments as a part of this covenant relationship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:23 | Be careful that you do not forget the covenant of the LORD your God that He made with you; do not make an idol for yourselves in the form of anything He has forbidden you. |
| 2 | Exodus 19:5–8 | 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 | Exodus 24:8 | So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” |
| 4 | Hebrews 8:6–13 | Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises. |
| 5 | Hebrews 9:19–23 | For when Moses had proclaimed every commandment of the law to all the people, he took the blood of calves and goats, along with water, scarlet wool, and hyssop, and sprinkled the scroll and all the people, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כָּרַ֥ת, ka.Ratgenerated
The verb כָּרַת (ka.Rat) means to cut or establish, particularly in the context of making a covenant. This word conveys the seriousness of agreements in the ancient Near Eastern culture, where covenants often involved symbolic acts of cutting.
In this verse, it indicates that God actively initiated a binding agreement with the Israelites, emphasizing His commitment to them and their responsibilities in return.
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 finite verb כָּרַ֥ת governs the main clause, indicating the action of making a covenant. The subject is God, and the object is the covenant itself, with a prepositional phrase indicating the location.
The structure highlights the direct action of God in establishing a covenant with His people, emphasizing the relational aspect of this agreement.
Septuagint Backgroundgenerated
The Septuagint translates כָּרַ֥ת with διέθετο (diétheto), meaning 'he established' or 'he appointed.' This choice reflects a focus on the establishment of the covenant rather than the act of cutting.
This translation choice may indicate a broader understanding of the covenant as a formal agreement rather than just a physical act.
In plain words — the whole versegenerated
Deuteronomy 5:2 tells us that God made a covenant with the people of Israel at Horeb. This covenant was a promise that established a special relationship between God and His people, emphasizing their commitment to follow His laws.
Frequently Asked Questionsgenerated
A covenant is a formal agreement or promise between God and His people, establishing a relationship based on mutual commitments.
Horeb, also known as Mount Sinai, is where God revealed His laws to Moses and the Israelites, making it a central location for their covenant with God.
The covenant signifies that the Israelites are to follow God's laws and commandments in return for His guidance and protection.
This verse encapsulates the essence of Deuteronomy, which is about reminding the Israelites of their identity and responsibilities as God's chosen people.
Reflection Questionsgenerated
- What does it mean to you that God has made a covenant with His people?
- How can you reflect on the significance of Horeb in your understanding of God's laws?
- In what ways can you live out the commitments of your covenant relationship with God?
- How does understanding the concept of covenant enhance your relationship with God?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord our God made a covenant with us in Horeb. Which is Sinai, as Aben Ezra observes; it being the same mountain, only it had two tops, which bore these different names; for certain it is that
Read John Gill on Deuteronomy 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD our God made a covenant with us in Horeb. No JFB commentary on this verse.
Read Robert Jamieson on Deuteronomy 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 5:2 The LORD our God made a covenant with us in Horeb.Ver. 2. God made a covenant with us.] We also have the covenant, the seals, minister, &c. But, alas, are not these blessings amongst us, as the ark was among the Philistines, rather as prisoners than as privileges, rather in testimonium et ruinam quam salutem?
Read John Trapp on Deuteronomy 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The Lord our God made a covenant with us in Horeb.—It must never be forgotten that the Law is a covenant in its very form. (See Note on Deuteronomy 5:6.)
Read Charles John Ellicott on Deuteronomy 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. The Lord… made a covenant with us — It was to be impressed upon the Israelites that Jehovah their God had made a covenant with them.
Read Daniel Denison Whedon on Deuteronomy 5 →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
The LORD our God made a covenant with us at Horeb.
Yahweh our God made a covenant with us in Horeb.
The LORD our God made a covenant with us at Horeb.
The Lord our God made a covenant with us at Horeb.
Tyndale line
The LORD our God made a covenant with us in Horeb.
Jehovah our God made a covenant with us in Horeb.
The LORD our God made a covenant with us in Horeb.
The LORD our God made a covenant with us in Horeb.
The Lord our God made a couenant with vs in Horeb.
Strictly literal
Jehovah our God made a covenant with us in Horeb.
Jehovah our God made with us a covenant in Horeb;
Our God YHWH made a covenant with us in Horeb;
The Lord our God made a covenant with us in Horeb.
Yahweh our God made a covenant with us at Horeb.
From the Latin
The Lord our God made a covenant with us in Horeb.
Simplified
Remember that the Lord our God made an agreement with us at Horeb.
The Lord our God made an agreement with us in Horeb.
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 all six words. The Samaritan Pentateuch differs by using the word חורב instead of בְּחֹרֵֽב, but the overall meaning remains consistent across the texts.
יְהוָ֣ה אֱלֹהֵ֗ינוּ כָּרַ֥ת עִמָּ֛נוּ בְּרִ֖ית בְּחֹרֵֽב׃
6 of the 6 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.
יהוה אלהינו כרת עמנו ברית בחורב
1 word differs from the Masoretic Text: חורב (dagger)
[יהוה] [אלהי׳נו] [כרת] עמ׳נו ברית בחרב
2 words on the leather — 1 partly restored, 3 supplied entire by an editor.
יהוה אלוהי׳נו כרת עמ׳נו ברית בחורב
3 words on the leather — 3 partly restored.
יהוה אלוהי׳נו כרת עמ׳נו ברית בחורב
6 words on the leather.
[יהוה] [אלהי׳נו] [כרת] [עמ׳נו] ברית בחרב
1 word on the leather — 1 partly restored, 4 supplied entire by an editor.
[יהוה] [אלהי׳נו] [כרת] [עמ׳נו] [ברית] [בחרב]
nothing on the leather here — 6 supplied entire by an editor.
יהוה אלוהי׳נו כרת עמ׳נו [ברית] [בחרב]
2 words on the leather — 2 partly restored, 2 supplied entire by an editor.
יהוה אלוהי׳נו כרת עמ׳נו ברית [בחורב]
5 words on the leather — 1 supplied entire by an editor.
[יהוה] [אלהי׳נו] [כרת] [עמ׳נו] [ברית] [בחרב]
nothing on the leather here — 6 supplied entire by an editor.
יהוה אלהי׳נו כרת עכרת ברית בחורב
6 words on the leather.
יהוה אלהי׳נו כרת עמ׳נו ברית בחרב
5 words on the leather — 1 partly restored.
עמ׳נו בחורב
2 words of the verse are on this fragment — 1 partly restored.
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 5:2
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.
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/Sp1bp
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs — Noun common · feminine singular absoluteHNcfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
חֹרֵב, transliterated as Choreb, means 'desert' or 'waste.' It refers specifically to the Sinaitic mountains, serving as another name for Mount Sinai, where God gave the law to Moses and the Israelites. The word is built from the root meaning desolate, indicating a barren landscape.
חֹרֵב, חוֹרֵב n.pr.mont. Horeb (waste, desert)
base
H2722 חֹרֵב, חוֹרֵב Horeb (waste, desert)
2722 Choreb kho-rabe'
from 2717; desolate; Choreb, a (generic) name for the
Sinaitic mountains:--Horeb.
see HEBREW for 02717
חֹרֵב (cho.rev) — Horeb.
Horeb = "desert"
another name for Mount Sinai from which God gave the law to Moses and the Israelites
Another name of si.nay (סִינַי "Sinai" H5514G)
Prep | N-proper — Preposition · noun properHR/Npl
ho'-reb.
See SINAI.
Horeb
Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
(desert). [SINAI, OR SINAI]
See SINAI.