Exodus 12:11 — Word Study
WLCוְכָכָה֮ תֹּאכְל֣וּ אֹתוֹ֒ מָתְנֵיכֶ֣ם חֲגֻרִ֔ים נַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם וּמַקֶּלְכֶ֖ם בְּיֶדְכֶ֑ם וַאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּחִפָּז֔וֹן פֶּ֥סַח ה֖וּא לַיהוָֽה׃
BSAThis is howkâkâh you are to eat itʼâkal▸ You must be fully dressed for travelmôthen [with your loins girded, prepared for travel] with your sandalsnaʻal [shoes, footwear] on your feetregel and your staffmaqqêl [rod, walking stick] in your handyâd You are to eatʼâkal in hastechippâzôwn [quickly, with urgent speed] ithûwʼ is the LORD’sYᵉhôvâh [Yehovah, the supreme God] Passoverpeçach [a festival of liberation, a sacrifice of remembrance]
| Greek | English | Parsing |
|---|---|---|
| וְכָכָה֮ | and thus | Conjunction, adverb |
| תֹּאכְל֣וּ | you will eat | Verb, Qal, imperfect second person masculine plural |
| אֹתוֹ֒ | the object marker it | Particle, suffix |
| מָתְנֵיכֶ֣ם | loins your | Noun common masculine dual construct, suffix |
| חֲגֻרִ֔ים | girded | Verb, Qal, participle (passive) masculine plural |
| נַֽעֲלֵיכֶם֙ | sandals your | Noun common masculine plural construct, suffix |
| בְּרַגְלֵיכֶ֔ם | on feet your | Preposition, noun common feminine dual construct, suffix |
| וּמַקֶּלְכֶ֖ם | and staff your | Conjunction, noun common masculine singular construct, suffix |
| בְּיֶדְכֶ֑ם | in hand your | Preposition, noun common both singular construct, suffix |
| וַאֲכַלְתֶּ֤ם | and you will eat | Verb, Qal, sequential perfect second person masculine plural |
| אֹתוֹ֙ | the object marker it | Particle, suffix |
| בְּחִפָּז֔וֹן | in haste | Preposition, noun common masculine singular absolute |
| פֶּ֥סַח | [is] a passover | Noun |
| ה֖וּא | it | Pronoun |
| לַיהוָֽה׃ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover. |
| KJV | ¶ And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’s passover. |
| ASV | And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is Jehovah’s passover. |
| YLT | 'And thus ye do eat it: your loins girded, your sandals on your feet, and your staff in your hand, and ye have eaten it in haste; it is Jehovah's passover, |
| WEB | This is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh’s Passover. |
| BBE | And take your meal dressed as if for a journey, with your shoes on your feet and your sticks in your hands: take it quickly: it is the Lord's Passover. |
Where they part company is חֲגֻרִ֔ים — see How Translations Differ.
The main clause introduces the instructions, with several imperative phrases detailing the actions required for the Passover meal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָכַל
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 — Exodus 12:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for the Passovergenerated
Exodus 12:11 provides specific instructions from the LORD on how the Israelites are to eat the Passover lamb. This includes being dressed for travel, symbolizing readiness for their impending liberation from Egypt. The context emphasizes the urgency of the moment, as the Israelites prepare to leave slavery behind and embrace their new identity as God's chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 26:19–20 | So the disciples did as Jesus had directed them and prepared the Passover. |
| 2 | Luke 12:35 | Be dressed for service and keep your lamps burning. |
| 3 | Ephesians 6:15 | and with your feet fitted with the readiness of the gospel of peace. |
| 4 | 1 Peter 1:13 | Therefore prepare your minds for action. Be sober-minded. Set your hope fully on the grace to be given you at the revelation of Jesus Christ. |
| 5 | Luke 7:38 | As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֲגֻרִ֔ים, cha.gu.Rimgenerated
The word חֲגֻרִ֔ים (cha.gu.Rim) is a passive participle from the verb חָגַר (chagar), meaning 'to gird' or 'to bind.' In this context, it indicates that the Israelites should have their loins girded, ready for action and travel.
This preparation signifies not just physical readiness but also spiritual readiness for the deliverance that is about to occur. The use of the participle form emphasizes that this is a state they must be in while they partake in the Passover.
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 תֹּאכְל֣וּ (you will eat) governs the entire verse, with multiple phrases detailing how the meal should be consumed. The structure emphasizes the imperative nature of the commands given.
The sentence begins with an adverbial clause וְכָכָה֮ (and thus), setting the tone for the instructions that follow. Each command is framed to stress the urgency and importance of the preparation.
Septuagint Backgroundgenerated
The Septuagint translates חֲגֻרִ֔ים as περιεζωσμέναι (having been girded), which carries the same sense of preparation. This choice reflects the translators' understanding of the need for readiness in the context of the Passover.
This translation aligns with the Hebrew meaning but also emphasizes the completed action of being girded, suggesting a readiness that is both immediate and ongoing.
In plain words — the whole versegenerated
Exodus 12:11 gives instructions for the Israelites on how to eat the Passover lamb, emphasizing that they should be ready for travel. They are to wear their sandals, hold their staff, and eat quickly, as this marks a significant moment of liberation from Egypt.
Frequently Asked Questionsgenerated
Being dressed for travel symbolizes readiness and urgency for the Israelites as they prepare to leave Egypt.
The staff represents support and guidance as the Israelites embark on their journey to freedom.
The verse connects to Passover as it outlines the preparation for the meal that commemorates the Israelites' liberation from slavery in Egypt.
Eating in haste signifies the urgency of the moment, as the Israelites are about to leave Egypt and enter a new phase of their existence.
Reflection Questionsgenerated
- What does being prepared for travel mean in my own life today?
- How can I apply the urgency of this instruction to my faith journey?
- In what ways do I remember the significance of Passover in my own life?
- How can I ensure I am spiritually prepared for the changes God may bring?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the significance of preparation for the Passover. Their quotations highlight the importance of being spiritually ready for God's deliverance.
[The father of the prodigal son] orders the shoes to be brought out, for he who is about to celebrate the Lord’s Passover, about to feast on the Lamb,Early Church Fathers on Exodus 12 →
Therefore, the just man commends his vow with swiftness. And our fathers hastened to eat the Passover, having their loins girded, and their feet shod with shoes, and carrying burdens of the body,Early Church Fathers on Exodus 12 →
[The word] pascha is not, as some think, a Greek word, but a Hebrew one; yet most conveniently there occurs in this name a certain congruity between the two languages. Because in Greek [the word for] “to suffer” is paschein.Early Church Fathers on Exodus 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thus shall ye eat it,.... After the following manner, in the habit and posture described: the Targum of Jonathan adds, "at this time, and not in ages following;'' for these rites were peculiar to
Read John Gill on Exodus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD's passover.
Read Robert Jamieson on Exodus 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus shall ye eat it, to wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a traveller’ s habit. But that these, and some other circumstances now enjoined and used, were only temporary, and not perpetual nor obligatory, sufficiently appears from the practice not only of the Jews in following ages, but also of Christ and of his apostles. And in like manner there are some institutions in the New Testament which did only oblige that age, and not all that follow them, as ,29. With your loins girded, like travellers and persons undertaking some difficult service; for such used to gird up their garments, which in those parts…
Read Matthew Poole on Exodus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:11 And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] the LORD’ S passover.Ver. 11. With your loins girded.] As pressed and intent to the service. So we should be at all times, but especially when to depart out of the Egypt of this life, and to take heaven by force. Then, if ever, we should hoc agere, "gird up the loins of our minds," &c. And ye shall eat it in haste.] As not doubting of deliverance, and waiting a call out of life. It is the Lord’ s Passover.] A sacramental expression, like that of our Saviour, "This is my body". The sacraments of the Old Testament were both sacraments and…
Read John Trapp on Exodus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Thus shall ye eat it.—The injunctions which follow are not repeated in any later part of the Law, and were not generally regarded as binding at any Passover after the first. They all had reference to the impending departure of the Israelites, who were to eat the Passover prepared as for a journey. The long robe (beged), usually allowed to flow loosely around the person, was to be gathered together, and fastened about the loins with a girdle; sandals, not commonly worn inside the house, were to be put on the feet, and a walking-stick was to be held in one hand. The meal was to be eaten “in haste,” as liable to be interrupted at any moment by a summons to quit Egypt and set out for…
Read Charles John Ellicott on Exodus 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. And thus shall ye eat it; with your loins girded] As in the eastern countries they wear long loose garments, whenever they travel they tuck up the fore parts of their garments in the girdle which they wear round their loins. Your shoes on your feet] This seems particularly mentioned because not customary. "The easterns throw off their shoes when they eat, because it would be troublesome," says Sir J. Chardin, "to keep their shoes upon their feet, they sitting cross-legged on the floor, and having no hinder quarters to their shoes, which are made like slippers; and as they do not use tables and chairs as we do in Europe, but have their floors covered with carpets, they throw off…
Read AdamClarke on Exodus 12 →CambridgeThe Cambridge Bible for Schools and Colleges11. The Israelites are to partake of the Passover completely prepared for their departure. your loins girded] The long and loose robes of Orientals, when they wish to move rapidly, are fastened up round the waist with a strong girdle: cf. 1 Kings 18:46, 2 Kings 4:29; 2 Kings 9:1. your sandals on your feet] ready for a journey. Sandals were not worn in the house. your staff in your hand] a staff was regularly used in walking. and ye shall eat it in trepidation] in mingled hurry and alarm. ‘Haste’ alone is not adequate: notice the cognate verb in Deuteronomy 20:3 (‘tremble’), 1 Samuel 23:26, Psalms 48:5 (RVm.). Cf. the same word in Deuteronomy 16:3, and Isaiah 52:12 (where the coming exodus…
Read Cambridge on Exodus 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThese instructions are understood by the Jews to apply only to the first Passover, when they belonged to the occasion. There is no trace of their observance at any later time.
Read Albert Barnes on Exodus 12 →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
This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover.
This is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh’s Passover.
This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover.
This is how you are to eat it – dressed to travel, your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover.
Tyndale line
¶ And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’s passover.
And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is Jehovah’s passover.
And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste: it is the LORD’S passover,
And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; it is the LORD'S passover.
And thus shall yee eate it, Your loynes girded, your shoes on your feete, and your staues in your handes, and yee shall eate it in haste: for it is the Lords Passeouer.
Strictly literal
And thus shall ye eat it: your loins shall be girded, your sandals on your feet, and your staff in your hand; and ye shall eat it in haste; it is Jehovah's passover.
'And thus ye do eat it: your loins girded, your sandals on your feet, and your staff in your hand, and ye have eaten it in haste; it is Jehovah's passover,
And thus you eat it: your loins girded, your sandals on your feet, and your staff in your hand, and you have eaten it in haste; it is YHWH’s Passover,
And thus shall ye eat it, With your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste, it is passover unto the Lord.
This is how you must eat it: with your belt fastened, your shoes on your feet, and your staff in your hand. You must eat it hurriedly. It is Yahweh's Passover.
From the Latin
And thus you shall eat it: you shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste: for it is the Phase (that is the Passage) of the Lord.
Simplified
This is how you are to eat the meal. You should be dressed ready to travel, with your sandals on your feet and your walking stick in your hand. You are to eat quickly—it is the Lord's Passover.
And take your meal dressed as if for a journey, with your shoes on your feet and your sticks in your hands: take it quickly: it is the Lord's Passover.
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 Samaritan Pentateuch differs slightly from the Masoretic Text, using מקליכם for 'your staff' and ידיכם for 'your hand.' This reflects a variation in the wording but retains the essential meaning of the passage. The Dead Sea Scrolls show similar variations with some words restored, but the core message remains consistent.
וְכָכָה֮ תֹּאכְל֣וּ אֹתוֹ֒ מָתְנֵיכֶ֣ם חֲגֻרִ֔ים נַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם וּמַקֶּלְכֶ֖ם בְּיֶדְכֶ֑ם וַאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּחִפָּז֔וֹן פֶּ֥סַח ה֖וּא לַיהוָֽה׃
14 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וככה תאכלו אתו מתניכם חגרים נעליכם ברגליכם ומקליכם בידיכם ואכלתם אתו בחפזון פסח הוא ליהוה
2 words differ from the Masoretic Text: מקליכם (rod), ידיכם (hand)
וככה תאכלו את׳ו מתני׳כם [חגרים] [נעלי׳כם] [ברגלי׳כם] [ומקל׳כם] [ביד׳כם] ואכלתם את׳ו בחפזון [פסח] [הוא] [ליהוה]
6 words on the leather — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 12:11
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.
כָּ֫כָה (kakah) is an adverb meaning 'thus' or 'like this.' It is derived from the root word associated with the idea of manner or context. The entries indicate that it is used to refer to a previous or following context, conveying a sense of similarity or manner in which something is done.
כָּ֫כָה 37 adv. thus
base
H3602 כָּ֫כָה thus
3602 kakah kaw'-kaw
from 3541; just so, referring to the previous or following
context:--after that (this) manner, this matter, (even) so, in
such a case, thus.
see HEBREW for 03541
כָּ֫כָה (ka.khah) — thus.
like this, thus
Conj | Adv — Conjunction · adverbHC/D
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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/Sp3ms — Particle · suffixHTo/Sp3ms
מַתְנַ֫יִם (matanim) refers to the loins or hips, derived from a root meaning to be slender. It appears in the plural form and is associated with the term for a greyhound in Proverbs 30:31. The word captures the anatomical region of the waist or small of the back.
מַתְנַ֫יִם n.m.du. loins
base
H4975 מַתְנַ֫יִם loins
4975 mothen mo'-then
from an unused root meaning to be slender; properly, the
waist or small of the back; only in plural the loins:--+
greyhound, loins, side.
מׇתְנַ֫יִם (mo.ten) — loin.
1) loins, hips
1a) used with zar.zir (זַרְזִיר "greyhound" H2223) in Pr 30:31; perhaps an extinct animal, exact meaning unknown
N-md | Suff — Noun common masculine dual construct · suffixHNcmdc/Sp2mp
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
HVqsmpa — Verb · Qal · participle (passive) masculine pluralHVqsmpa
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
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-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2mp
מַקֵּל (maqqel) refers to a rod or staff, often associated with travel or divination. It can denote a stick or branch, as well as a tool used by Jacob in breeding his flocks. The word is derived from an unused root that suggests the idea of germination, indicating a connection to growth.
מַקֵּל n.m. rod, staff
branch of tree as rod, stick, used by Jacob in breeding his flocks
staff, used in journeying
wand of diviner
base
H4731 מַקֵּל rod, staff . branch of tree as rod, stick, used by Jacob in breeding his flocks
. staff, used in journeying
. wand of diviner
4731 maqqel mak-kale;
or (feminine) maqqlah {mak-kel-aw'}; from an unused root
meaning apparently to germinate; a shoot, i.e. stick (with
leaves on, or for walking, striking, guiding,
divining):--rod, ((hand- ))staff.
מַקֵּל (maq.qel) — rod.
1) rod, staff
1a) rod, stick
1b) staff (in travel)
1c) wand (of diviner)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2mp
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/Sp2mp
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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/Sp3ms — Particle · suffixHTo/Sp3ms
חִפָּזוֹן (chippazown) refers to concepts of trepidation and hurried flight, indicating a sense of haste or urgency. It is derived from a root meaning to hurry. The entries consistently emphasize the idea of hasty movement or action.
חִפָּזוֹן n.[m.] trepidation, hurried flight
base
H2649 חִפָּזוֹן trepidation, hurried flight
2649 chippazown khip-paw-zone'
from 2468; hasty flight:--haste.
see HEBREW for 02468
חִפָּזוֹן (chip.pa.zon) — haste.
hurriedly, in haste, trepidation, hurried flight
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS
פֶּ֫סַח (pesach) refers to the Passover, encompassing the sacrifice associated with it, the animal victim, and the festival itself. It is derived from a root meaning 'exemption' and is used specifically in the context of the Jewish Passover. The term is also linked to the Greek word 'pascha'.
פֶּ֫סַח n.m. passover
sacrifice of passover, involving communion meal, hence a species of peace-offering
the animal victim of the passover
festival of the passover
base
H6453 פֶּ֫סַח passover . sacrifice of passover, involving communion meal, hence a species of peace-offering
. the animal victim of the passover
. festival of the passover
6453 pecach peh'-sakh
from 6452; a pretermission, i.e. exemption; used only
techically of the Jewish Passover (the festival or the
victim):--passover (offering).
see HEBREW for 06452
פֶּ֫סַח (pe.sach) — Passover.
Passover,
1a) sacrifice of passover
1b) animal victim of the passover
1c) festival of the passover
Also named: pascha (πάσχα "Passover lamb" G3957)
N-ms — NounHNtmsa
pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Ex 12:13,23,17; compare Isa 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic [~paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
Passover
The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the “feast of unleavened bread” (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14;
the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted . --This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying…
Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb.
The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
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)
Prep | N-proper — Preposition · noun properHR/Npt