Exodus 12:47 — Word Study
WLCכָּל־ עֲדַ֥ת יִשְׂרָאֵ֖ל יַעֲשׂ֥וּ אֹתֽוֹ׃
BSAThe wholekôl [all, entire] congregationʻêdâh [gathering, assembly] of IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] must celebrateʻâsâh▸ [keep, observe, honor] itʼêth [this festival, the Passover]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| עֲדַ֥ת | [the] congregation of | Noun common, feminine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| יַעֲשׂ֥וּ | they will do | Verb, Qal, imperfect third person masculine plural |
| אֹתֽוֹ׃ | the object marker it | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The whole congregation of Israel must celebrate it. |
| KJV | All the congregation of Israel shall keep it. |
| ASV | All the congregation of Israel shall keep it. |
| YLT | all the company of Israel do keep it. |
| WEB | All the congregation of Israel shall keep it. |
| BBE | All Israel is to keep the feast. |
Where they part company is in the rendering of יַעֲשׂ֥וּ — see How Translations Differ.
A single main clause with a clear directive for the entire community.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָשָׂה
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 12:47
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 — The Passover Instructionsgenerated
Exodus 12:47 is part of the instructions given to the Israelites regarding the observance of the Passover. This festival commemorates their deliverance from Egypt and is a significant event in their history. The command emphasizes that the entire congregation must participate, highlighting the unity and shared responsibility of the people in honoring God's deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:3–6 | Tell the whole congregation of Israel that on the tenth day of this month each man must select a lamb for his family, one per household. |
| 2 | Numbers 9:13 | But if a man who is ceremonially clean and is not on a journey still fails to observe the Passover, he must be cut off from his people, because he did not present the LORD’s offering at its appointed time. That man will bear the consequences of his sin. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — כָּל־, kol-generated
The word כֹּל (kol) means 'all' or 'the whole.' It signifies totality and can refer to every person or thing, indicating inclusiveness. In this verse, it stresses that every member of the congregation is to partake in the celebration.
This term is often used with a following genitive to specify what is included, reinforcing the idea that nothing is excluded from this command. The grammatical form indicates it is a masculine singular construct, which aligns with its use here to describe the entirety of the congregation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase the whole congregation of Israel as a direct rendering of the Hebrew.
Sentence Structuregenerated
The finite verb יַעֲשׂ֥וּ (they will do) governs the entire clause, indicating the action required of the subject. The structure is straightforward, with a noun phrase as the subject followed by the verb and the object.
The subject is a noun phrase כָּל־ עֲדַ֥ת יִשְׂרָאֵ֖ל, which translates to 'the whole congregation of Israel,' clearly delineating who is to perform the action of celebrating.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word πᾶσα (pasa) for כָּל־, indicating a direct translation that retains the meaning of totality. This choice reflects the translators' intent to convey the same comprehensive obligation to the community.
The term συναγωγὴ (sunaogē) for עֲדַ֥ת also emphasizes the gathering aspect of the congregation, aligning well with the Hebrew context.
In plain words — the whole versegenerated
Exodus 12:47 commands that the entire congregation of Israel must celebrate the Passover. This instruction highlights the importance of communal participation in remembering God's deliverance from Egypt. It is a reminder that this festival is for everyone in the community.
Frequently Asked Questionsgenerated
It means that every member of the community, without exception, is required to participate in the Passover observance, emphasizing unity and shared heritage.
The Passover commemorates the Israelites' deliverance from slavery in Egypt, marking a pivotal moment in their history as God's chosen people.
This verse underscores the theme of liberation and covenant, as God establishes a ritual that reinforces the identity and unity of His people.
Other instructions include the manner of preparation, the specific foods to eat, and the significance of the lamb, all of which are detailed in the surrounding verses.
Reflection Questionsgenerated
- How can I participate in communal celebrations of faith in my own community?
- What does it mean for me to honor traditions that connect me to my heritage?
- In what ways can I ensure that everyone feels included in communal observances?
- How does remembering past deliverance influence my faith today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 12:47 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the congregation of Israel shall keep it. The passover, and the feast of unleavened bread only; for a Gentile was first to be circumcised, and be joined to the congregation, and then partake of it, and not before.
Read John Gill on Exodus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the congregation of Israel shall keep it. No JFB commentary on this verse.
Read Robert Jamieson on Exodus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:47 All the congregation of Israel shall keep it.Ver. 47. Shall keep it.] Or perish for their neglect. Aut faciendum, aut patiendum; either men must do it, or die for it.
Read John Trapp on Exodus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersFURTHER THE .(43-51) This is the ordinance.—These directions, together with those which follow with respect to the sanctification of the firstborn (Exodus 13:1-16), seem to have been given to Moses at Succoth, and were consequently recorded at this point of the narrative. They comprise three principal points:—(1) The exclusion of all uncircumcised persons from the Passover (Exodus 12:43); (2) the admission of all full proselytes (Exodus 12:48-49); and (3) the injunction that no bone of the lamb should be broken (Exodus 12:46).
Read Charles John Ellicott on Exodus 12 →CambridgeThe Cambridge Bible for Schools and Colleges47. All Israelites are to keep the Passover (cf. Numbers 9:13). hold it] Heb. do it: not in the sacrif. sense noticed on Exodus 10:25, but in that of hold, keep: so v. 48, Numbers 9:2-6, Deuteronomy 16:1 al., and ðïéåῖ ?í Matthew 26:18, Hebrews 11:28; cf. with pilgrimage, ch. Exodus 34:22, Deuteronomy 16:10; Deuteronomy 16:13, 1 Kings 8:65, and with Sabbath, ch. Exodus 31:16, Deuteronomy 5:15.
Read Cambridge on Exodus 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible, Exio 12:43-50. This additional ordinance, defining the character of the participants in the passover feast, now became necessary, since aliens and strangers of various nations attached themselves to Israel. Exodus 12:38.
Read Daniel Denison Whedon 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
The whole congregation of Israel must celebrate it.
All the congregation of Israel shall keep it.
The whole congregation of Israel must celebrate it.
The whole community of Israel must observe it.
Tyndale line
All the congregation of Israel shall keep it.
All the congregation of Israel shall keep it.
All the congregation of Israel shall keep it.
All the congregation of Israel shall keep it.
All the Congregation of Israel shall obserue it.
Strictly literal
All the assembly of Israel shall hold it.
all the company of Israel do keep it.
all the congregation of Israel keeps it.
All the congregation of Israel shall prepare it.
All the community of Israel must observe the festival.
From the Latin
All the assembly of the children of Israel shall keep it.
Simplified
All Israelites are to celebrate it.
All Israel is to keep the feast.
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 reads, "כָּל־ עֲדַ֥ת יִשְׂרָאֵ֖ל יַעֲשׂ֥וּ אֹתֽוֹ׃" which translates to, "The whole congregation of Israel must celebrate it." The Septuagint agrees with the Masoretic Text in terms of the words used, though its word order and articles differ due to its translation style. The Samaritan Pentateuch also agrees word for word with the Masoretic Text. Among the Dead Sea Scrolls, 4Q14, 4Q37, 4Q136, 8Q3, and Xq1 all contain variations where some words are either partially restored or supplied by an editor, but they ultimately convey the same message. Notably, 4Q128 has only part of the verse preserved, but it confirms the agreement with the overall content. Therefore, the majority of ancient witnesses support the Masoretic Text in this verse, affirming its wording and meaning.
כָּל־ עֲדַ֥ת יִשְׂרָאֵ֖ל יַעֲשׂ֥וּ אֹתֽוֹ׃
5 of the 5 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.
כל עדת ישׂראל יעשׂו אתו
Agrees with the Masoretic Text here, word for word.
[כל] [עדת] ישראל יעשו את׳ו
2 words on the leather — 1 partly restored, 2 supplied entire by an editor.
[כל] [עדת] [ישראל] [יעשו] [את׳ו]
nothing on the leather here — 5 supplied entire by an editor.
[כל] [עדת] [ישראל] יעשו אות׳ו
1 word on the leather — 1 partly restored, 3 supplied entire by an editor.
[כל] עדת ישראל יעשו [את׳ו]
2 words on the leather — 1 partly restored, 2 supplied entire by an editor.
כל עדת ישראל יעשו אות׳ו
5 words on the leather.
ישראל יעשו [אות׳ו]
3 words of the verse are on this fragment — 1 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 12:47
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.
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).
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms