Exodus 12:49 — Word Study
WLCתּוֹרָ֣ה אַחַ֔ת יִהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃
BSAThe sameʼechâd [one, united] lawtôwrâh [instruction, Torah] shall applyhâyâh▸ to both the nativeʼezrâch [born, homeborn] and the foreignergêr [sojourner, stranger] who residesgûwr [sojourns, lives] among youtâvek [in your midst]
| Greek | English | Parsing |
|---|---|---|
| תּוֹרָ֣ה | law | Noun common, feminine singular absolute |
| אַחַ֔ת | one | Adj |
| יִהְיֶ֖ה | it will be[long] | Verb, Qal, imperfect third person masculine singular |
| לָֽאֶזְרָ֑ח | to the native-born | Preposition, noun common masculine singular absolute |
| וְלַגֵּ֖ר | and to the sojourner | Conjunction, preposition, noun common masculine singular absolute |
| הַגָּ֥ר | who sojourns | Particle, verb qal participle (active) masculine singular |
| בְּתוֹכְכֶֽם׃ | in midst of you | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The same law shall apply to both the native and the foreigner who resides among you.” |
| KJV | One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. |
| ASV | One law shall be to him that is home-born, and unto the stranger that sojourneth among you. |
| YLT | one law is to a native, and to a sojourner who is sojourning in your midst.' |
| WEB | One law shall be to him who is born at home, and to the stranger who lives as a foreigner among you.” |
| BBE | The law is the same for him who is an Israelite by birth and for the man from a strange country who is living with you. |
Where they part company is אֶזְרָח — see How Translations Differ.
The structure centers around a main clause with a clear subject and two noun phrases that specify the groups affected by the law.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהָיָה
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 12:49
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 — Laws for the Passovergenerated
Exodus 12:49 is part of the instructions regarding the Passover, where God emphasizes that His laws apply equally to both the native-born Israelites and the foreigners living among them. This inclusion highlights the importance of community and shared responsibility in observing God's commandments, as seen in the preceding and following verses that establish the significance of the Passover celebration for all members of the community, regardless of their origin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 24:22 | You are to have the same standard of law for the foreign resident and the native; for I am the LORD your God.’” |
| 2 | Numbers 9:14 | If a foreigner dwelling among you wants to observe the Passover to the LORD, he is to do so according to the Passover statute and its ordinances. You are to apply the same statute to both the foreigner and the native of the land.’” |
| 3 | Numbers 15:15–16 | The assembly is to have the same statute both for you and for the foreign resident; it is a permanent statute for the generations to come. You and the foreigner shall be the same before the LORD. |
| 4 | Galatians 3:28 | There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. |
| 5 | Colossians 3:11 | Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תּוֹרָה, to.Rahgenerated
The word תּוֹרָה (to.Rah) signifies law or instruction, derived from the root that conveys the idea of direction or guidance. It encompasses the legal and moral teachings found in the first five books of the Bible, particularly the commandments given to the Israelites.
In this verse, it indicates that the same divine instruction applies to both groups, reinforcing the concept that God's laws are not exclusive but rather inclusive for all who dwell in His community.
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 יִהְיֶ֖ה governs the entire verse, indicating a state of being or existence. The structure emphasizes that the law is a singular, unified directive applicable to both groups.
The phrase תּוֹרָ֣ה אַחַ֔ת serves as the subject, clearly stating that there is one law, followed by two prepositional phrases that specify the subjects to whom this law applies.
Septuagint Backgroundgenerated
The Septuagint uses the word νόμος (nomos) to translate תּוֹרָה, which also means law but carries a broader connotation of legal principles. This choice reflects the translators' understanding of the law as a guiding principle for both Israelites and foreigners.
The use of ἐγξωρίῳ for אֶזְרָח emphasizes the concept of belonging to a community, reinforcing the idea that the law applies equally to all who reside within the community.
In plain words — the whole versegenerated
Exodus 12:49 states that the same law applies to both native-born Israelites and foreigners living among them. This means that everyone in the community is expected to follow God's laws, emphasizing equality and shared responsibility in worship and observance.
Frequently Asked Questionsgenerated
It signifies that God's commandments are for everyone, regardless of their background, promoting unity and equality in the community.
This inclusion reflects God's desire for all people to be part of His covenant community and to participate in His worship.
It underscores the idea of liberation and belonging, as the Israelites were once foreigners in Egypt and now are called to treat others with the same fairness.
It teaches that a just and inclusive community is one where all members, regardless of origin, are held to the same standards and responsibilities.
Reflection Questionsgenerated
- In what ways can I promote inclusivity in my community, following the example set in this verse?
- How do I understand the concept of shared responsibility in observing God's laws today?
- What does it mean for me personally that God's law applies equally to everyone?
- How can I better support those who may feel like outsiders in my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 12:49 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOne law shall be to him that is homeborn,.... A proper Israelite, one that is so by descent: and unto the stranger that sojourneth among you; that becomes a proselyte to the true religion; these were
Read John Gill on Exodus 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOne law shall be to him that is homeborn, and unto the stranger that sojourneth among you. One law shall be to him that is home-born, and unto the stranger that sojourneth among you.
Read Robert Jamieson on Exodus 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.Ver. 49. And unto the stranger.] The proselyte, who is Peregrinus iustitiae, non solum peregrinus portae, as the Rabbins distinguish,
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 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 49. One law shall be to him that is home-born, c.] As this is the first place that the term תורה torah or LAW occurs, a term of the greatest importance in Divine revelation, and on the proper understanding of which much depends, I judge it best to give its genuine explanation once for all. The word תורה torah comes from the root ירה yarah, which signifies to aim at, teach, point out, direct, lead, guide, make straight, or even and from these significations of the word (and in all these senses it is used in the Bible) we may see at once the nature, properties, and design of the law of God. It is a system of INSTRUCTION in righteousness; it teaches the difference between moral good and…
Read AdamClarke on Exodus 12 →
CambridgeThe Cambridge Bible for Schools and Colleges49. Cf. Leviticus 24:22, Numbers 9:14; Numbers 15:15-16; Numbers 15:29.
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 same law shall apply to both the native and the foreigner who resides among you.”
One law shall be to him who is born at home, and to the stranger who lives as a foreigner among you.”
The same law shall apply to both the native and the foreigner who resides among you.”
The same law will apply to the person who is native-born and to the foreigner who lives among you.”
Tyndale line
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
One law shall be to him that is home-born, and unto the stranger that sojourneth among you.
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
One law shall be to him that is home-born, and to the stranger that sojourneth among you.
One lawe shalbe to him that is borne in the land, and to the stranger that dwelleth among you.
Strictly literal
One law shall be for him that is home-born and for the sojourner that sojourneth among you.
one law is to a native, and to a sojourner who is sojourning in your midst.'
one law is to a native, and to a sojourner who is sojourning in your midst.”
One law shall be to him that is home-born, and unto the stranger that sojourneth among you.
This same law will apply to both the native born and to the foreigner who lives among you.”
From the Latin
The same law shall be to him that is born in the land, and to the proselyte that sojourneth with you.
Simplified
The same rule applies to both the native and the foreigner who lives among you.”
The law is the same for him who is an Israelite by birth and for the man from a strange country who is living with you.
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 consistent with the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text. The Dead Sea Scrolls show some variations in the restoration of words, but they also affirm the core message of the verse.
תּוֹרָ֣ה אַחַ֔ת יִהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃
7 of the 7 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.
תורה אחת יהיה לאזרח ולגר הגר בתוככם
Agrees with the Masoretic Text here, word for word.
תורה אחת תהיה [להאזרח] [ולהגר] הגר בתוכ׳כמה
3 words on the leather — 2 partly restored, 2 supplied entire by an editor.
[תורה] [אחת] [יהיה] [לאזרח] ולגר הגר [בתוכ׳כם]
2 words on the leather — 5 supplied entire by an editor.
[תורה] [אחת] [יהיה] [לאזרח] [ולגר] [הגר] בתוכ׳כמה
1 word on the leather — 6 supplied entire by an editor.
[תורה] [אחת] [יהיה] [לאזרח] [ולגר] הגר בתוכ׳כם
2 words on the leather — 5 supplied entire by an editor.
תורה [אחת] [יהיה] [לנוכרי] ולגר הגר בתוכ׳כם
3 words on the leather — 1 partly restored, 3 supplied entire by an editor.
תורה אחת יהיה לאזרח ולגר הגר בתוכ׳כם
7 words on the leather.
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 12:49
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.
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular absoluteHNcfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֶזְרָח (ezrach) refers to a native, someone or something that arises from the soil, indicating a sense of belonging to a place. It can describe native Israelites or trees that are indigenous to Israel. The word is built from the concept of spontaneous growth, as noted in the entries.
אֶזְרָח n.m. a native (one arising from the soil = ‘free tribesman’)
base
H249 אֶזְרָח a native (one arising from the soil = ‘free tribesman’)
249 'ezrach ez-rawkh'
from 2224 (in the sense of springing up); a spontaneous
growth, i.e. native (tree or persons):--bay tree, (home-)born
(in the land), of the (one's own) country (nation).
see HEBREW for 02224
אֶזְרָח (ez.rach) — born.
1) a native (one rising from the soil)
1a) of man, native Israelites
1b) of tree, native (to Israel)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
See BORN.
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
