Exodus 13:2 — Word Study
WLCקַדֶּשׁ־ לִ֨י כָל־ בְּכ֜וֹר פֶּ֤טֶר כָּל־ רֶ֙חֶם֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה לִ֖י הֽוּא׃
BSAConsecrateqâdash [set apart as holy, sanctify] everykôl firstborn malebᵉkôwr [firstling, initial birth, son, male child] The firstbornpeṭer [initial offspring, premier birth] from everykôl wombrechem [place of fetal development, matrix] among the Israelitesbên [descendants of Jacob, God's chosen people] belongshûwʼ [both] of manʼâdâm [humanity, Adam's race] and beastbᵉhêmâh [animal, living creature]
| Greek | English | Parsing |
|---|---|---|
| קַדֶּשׁ־ | consecrate | Verb, Piel, imperative second person masculine singular |
| לִ֨י | to me | Preposition, suffix |
| כָל־ | every | Noun common, masculine singular construct |
| בְּכ֜וֹר | firstborn | Noun common, masculine singular absolute |
| פֶּ֤טֶר | [the] firstborn of | Noun common, masculine singular construct |
| כָּל־ | every | Noun common, masculine singular construct |
| רֶ֙חֶם֙ | womb | Noun common, masculine singular absolute |
| בִּבְנֵ֣י | among [the] people of | Preposition, noun common masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| בָּאָדָ֖ם | among humankind | Preposition, noun common masculine singular absolute |
| וּבַבְּהֵמָ֑ה | and among the livestock | Conjunction, preposition, noun common feminine singular absolute |
| לִ֖י | [belongs] to me | Preposition, suffix |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.” |
| KJV | Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. |
| ASV | Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. |
| YLT | 'Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it [is] Mine.' |
| WEB | “Sanctify to me all the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine.” |
| BBE | Let the first male child of every mother among the children of Israel be kept holy for me, even the first male birth among man or beast; for it is mine. |
All translations agree on the essential meaning of the verse.
The sentence contains two main clauses, each with a clear directive and additional phrases providing context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbקָדַשׁ
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 13:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Consecration of the Firstborngenerated
Exodus 13:2 presents God's command to Moses regarding the consecration of every firstborn male among the Israelites. This command reflects God's claim over the firstborn, both of humans and animals, as a reminder of their deliverance from Egypt. The significance of the firstborn is rooted in the Exodus narrative, where God spared the Israelite firstborns during the final plague, establishing a lasting memorial of His salvation and sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 13:12–15 | you are to present to the LORD the firstborn male of every womb. All the firstborn males of your livestock belong to the LORD. |
| 2 | Exodus 4:22 | Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son, |
| 3 | Exodus 22:29–30 | You must not hold back offerings from your granaries or vats. You are to give Me the firstborn of your sons. |
| 4 | Exodus 23:19 | Bring the best of the firstfruits of your soil to the house of the LORD your God. You must not cook a young goat in its mother’s milk. |
| 5 | Exodus 34:19–20 | The first offspring of every womb belongs to Me, including all the firstborn males among your livestock, whether cattle or sheep. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — קָדַשׁ, ka.desh-generated
The verb קָדַשׁ (qadash) means to consecrate or set apart as sacred. It is built from the concept of making something holy or pure, often associated with rituals and moral purity. In this context, it emphasizes the act of dedicating the firstborn males to God, indicating their special status.
The Piel form of the verb indicates an intensive action, suggesting a deliberate act of sanctification. This highlights the importance of the firstborn in Israelite culture and their role in the community's relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of קָדַשׁ as 'consecrate' in this verse.
Sentence Structuregenerated
The main verb in this verse is קַדֶּשׁ, consecrate, which governs the entire command. The structure presents a clear directive from God to Moses, with the object being 'every firstborn male' and additional phrases clarifying the scope of this command.
The sentence is straightforward, with a clear subject (the Israelites) and a predicate that includes the action of consecration, followed by a specification of what is to be consecrated.
Septuagint Backgroundgenerated
The Septuagint translates קָדַשׁ as ἁγίασόν (hagiason), meaning 'to make holy.' This choice emphasizes the sanctity of the firstborn and aligns with the Hebrew meaning of consecration.
This translation reflects a consistent understanding of the importance of the firstborn in the religious context, highlighting their role in worship and dedication to God.
In plain words — the whole versegenerated
Exodus 13:2 tells us that God commands the Israelites to consecrate every firstborn male, signifying that these firstborns belong to Him. This command highlights the importance of the firstborn in Israelite culture and their special status as set apart for God.
Frequently Asked Questionsgenerated
To consecrate the firstborn means to set them apart as holy for God, recognizing their special status and significance in the community.
The firstborn are significant because they represent the strength and continuity of the family, and they were spared during the Exodus, marking them as belonging to God.
This command relates to the Exodus narrative by reminding the Israelites of God's deliverance from Egypt, where the firstborn were spared, and establishing a memorial of that event.
Yes, similar commands regarding the firstborn can be found in other parts of the Bible, such as Exodus 22:29-30 and Numbers 18:15-17, emphasizing their importance in worship and dedication to God.
Reflection Questionsgenerated
- What does it mean to me to be set apart for God?
- How can I recognize and honor the significance of the firstborn in my own family or community?
- In what ways can I remember God's deliverance in my life, similar to how the Israelites remembered the Exodus?
- How can I apply the concept of consecration in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this command to illustrate the holiness of the firstborn and its implications for worship, drawing connections between the physical and spiritual significance of consecration.
For who is really holy but the Son of God? Who properly opened the womb but he who opened a closed one? But it is marriage which opens the womb in all cases.Early Church Fathers on Exodus 13 →
Therefore let us draw together from the divine Scriptures instances in which we find “holy” used, and discover not only persons but also mute animals that are called “holy,” and also find both “the vessels” of the ministry that are called…Early Church Fathers on Exodus 13 →
Males were sacred because they opened their mothers’ wombs. They were offered before the altar of the Lord. Scripture says, “Every male that opens the womb.…” This phrase has a spiritual meaning.Early Church Fathers on Exodus 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 13:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Exodus 13:12, and this
Read John Gill on Exodus 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. Sanctity unto me all the first-born.
Read Robert Jamieson on Exodus 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSanctify unto me, to my use and service, in manner as I shall hereafter explain. And sanctify, i.e. command all the people to sanctify, as Moses did, . All the first-born, viz. if they be males, as it is limited, . Whatsoever openeth the womb; every child which is the first-born of his mother: so that if a man had many wives, either together or successively, his first child by every one of these was a first-born. Whether clean or unclean, though in different manner; whereof see ,15,17. It is mine, by special right and title; as being by my singular care and favour preserved from the common destruction, and therefore I challenge a peculiar interest in them, and do hereby require that they be…
Read Matthew Poole on Exodus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 13:2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.Ver. 2. It is mine.] By right of redemption also. He that is saved is "not his own"; but his that saved him. Servati sumus ut serviamus. God hath sworn we shall do so, or else never come to his kingdom.
Read John Trapp on Exodus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIII. OF THE , AND LAW OF .(2) Sanctify unto me all the firstborn.—It was a reasonable demand that the existing firstborn of Israel, spared by God when the Egyptian firstborn were destroyed, should be regarded thenceforth as His, and set apart for His service. The extension of the demand to existing beasts was also reasonable, since they too had been spared. God’s further requirement, that henceforth all the future firstborn should also be His, was intended to perpetuate the memory of the recent deliverance, and to help to fix it in the mind of the nation. The substitution of a redemption in the case of unclean beasts was necessitated by the circumstances of the case, since they could not…
Read Charles John Ellicott on Exodus 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Sanctify unto me all the first-born] To sanctify, קדש kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek αγιαζω, from a, privative, and γη, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed αγιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice. The…
Read AdamClarke on Exodus 13 →CambridgeThe Cambridge Bible for Schools and Colleges2. whatsoever openeth] i.e. first openeth; Heb. péṭ ?er, a technical term: so vv. 12, 13 (|| Exodus 34:19-20), 15; Numbers 3:12; Numbers 8:16; Numbers 18:15; Ezekiel 20:26†. The law is cited (but not verbally) in Luke 2:23.
Read Cambridge on Exodus 13 →Albert Barnes1798–1870Barnes' Notes on the BibleSanctify unto me - The command is addressed to Moses. It was to declare the will of God that all firstborn were to be consecrated to Him, set apart from all other creatures. The command is expressly based upon the Passover.
Read Albert Barnes on Exodus 13 →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
“Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.”
“Sanctify to me all the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine.”
“Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.”
“Set apart to me every firstborn male – the first offspring of every womb among the Israelites, whether human or animal; it is mine.”
Tyndale line
Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
Sanctify to me all the first-born, whatever openeth the womb among the children of Israel, both of man and of beast: it is mine.
Sanctifie vnto me all the first borne: that is, euery one that first openeth the wombe among the children of Israel, as well of man as of beast: for it is mine.
Strictly literal
Hallow unto me every firstborn, whatever breaketh open the womb among the children of Israel, of man and of cattle: it is mine.
'Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it [is] Mine.'
“Sanctify to Me every firstborn, opening any womb among the sons of Israel, among man and among beast; it [is] Mine.”
Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
“Set apart to me all the firstborn, every firstborn male among the Israelites, both of people and animals. The firstborn belongs to me.”
From the Latin
Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.
Simplified
“Every firstborn male is to be dedicated to me. The firstborn from every Israelite family belongs to me, and also every firstborn animal.”
Let the first male child of every mother among the children of Israel be kept holy for me, even the first male birth among man or beast; for it is mine.
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, the Septuagint, and the Samaritan Pentateuch all agree on the wording of this verse, indicating a strong consistency across these ancient witnesses. The Dead Sea Scrolls show some variations in restoration but do not present significant differences in meaning.
קַדֶּשׁ־ לִ֨י כָל־ בְּכ֜וֹר פֶּ֤טֶר כָּל־ רֶ֙חֶם֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה לִ֖י הֽוּא׃
13 of the 13 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.
קדשׁ לי כל בכור פטר כל רחם בבני ישׂראל באדם ובבהמה לי הוא
Agrees with the Masoretic Text here, word for word.
קדש ל׳י כל [בכור] [פטר] [כל] [רחם] [בבני] [יש] ראל באדם ובבהמה ל׳י הוא
8 words on the leather — 6 supplied entire by an editor.
[קדש] [ל׳י] [כל] [בכור] [פטר] כל רחם [בבני] [ישראל] [באדם] [ובבהמה] [ל׳י] [הוא]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
קדש ל׳י [כל] [בכור] [פטר] [כל] [רחם] [בבני] [ישראל] [באדם] [ובבהמה] [ל׳י] [הוא]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
[קדש] [ל׳י] [כול] בכור פטר כול רחם [בבני] ישראל באדם ובבהמה ל׳י הואה
8 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[קדש] [ל׳י] [כל] [בכור] [פטר] [כל] [רחם] [בבני] [ישראל] [באדם] [ובבהמה] [ל׳י] [הוא]
nothing on the leather here — 13 supplied entire by an editor.
[קדש] [ל׳י] כל בכור [פטר] [כל] [רחם] [בבני] [ישראל] [באדם] [ובבהמה] ל׳י הוא
1 word on the leather — 3 partly restored, 9 supplied entire by an editor.
[קדש] [ל׳י] [כל] [בכור] [פטר] [כל] [רחם] [בבני] [ישראל] [באדם] [ובבהמה] [ל׳י] [הוא]
nothing on the leather here — 13 supplied entire by an editor.
[קדש] [ל׳י] [כל] [בכור] [פטר] כול רחם בבני ישראל באדם ובבהמה ל׳י הוא
7 words on the leather — 1 partly restored, 5 supplied entire by an editor.
[קדש] [ל׳י] [כל] [בכור] [פטר] [כל] רחם בבני ישראל באדם [ובבהמה] [ל׳י] [הוא]
3 words on the leather — 1 partly restored, 9 supplied entire by an editor.
קדש ל׳י כל בכור פטר כל רחם בבני [ישראל] [באדם] ובבהמה ל׳י הוא
10 words on the leather — 1 partly restored, 2 supplied entire by an editor.
קדש ל׳י כל בכור פטר כל רחם בבני ישראל באדם ובבהמה ל׳י הוא
13 words on the leather.
קדש ל׳י כל בכור פטר כל רחם בבני ישראל באדם ובבהמה ל׳י הוא
13 words on the leather.
קדש ל׳י כל בכור בבני ישראל באדם וב׳ה ב׳הם ל׳י הוא פטר כל רחם
14 words on the leather.
[קדש] ל׳י כל בכור פטר כל רחם בבני ישראל באדם ובבהמה [ל׳י] [הוא]
10 words on the leather — 3 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 13:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
Under the law, in memory of the exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was in very case to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. (Exodus 13:12-15,16; Leviticus 27:6) The eldest son received a double portion of the father’s inheritance, (21:17) but not of the mother’s. Under the monarchy the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. (1 Kings 1:30; 2:22) The male first-born of animals was also devoted to God.…
This phrase is not always to be understood literally; it is sometimes taken for the prime, most excellent, most distinguished of things, Ps 89:27 Ro 8:29 Heb 1:4-6. Thus Jesus Christ is "the firstborn of every creature," Col 1:15, inasmuch as he was the "Only begotten" of the Father before any creature was produced. He is "the firstborn from the dead," Col 1:18, because he is the beginning, and the author of the resurrection of all who die in faith.
After the destroying angel had slain the firstborn of the Egyptians, God ordained that all the Jewish firstborn, both of men and of beasts for service, should be consecrated to…
→ Of man and beast, reserved to himself by God Ex 13:2,12-16; 22:29,30; 34:19,20; Le 27:26; Nu 3:13; 8:17,18; De 15:19-23; Ne 10:36
→ Redemption of Ex 13:13; 34:20; Le 27:27; Nu 3:40-51; 18:15-17
→ Levites taken instead of firstborn of the families of Israel Nu 3:12,40-45; 8:16-18
פֶּ֫טֶר (peter) refers to that which separates or first opens, often translated as 'firstborn' or 'firstling.' It is derived from a root meaning to open, and is closely related to the feminine form פִּטְרָה (pitrah), which carries the same meanings. The term appears in contexts such as Numbers 8:16.
ref
H6363a פֶּ֫טֶר that which separates, first opens H6363b פִּתְרָה id. [6363a]
6363 peter peh'-ter
or pitrah {pit-raw'}; from 6362; a fissure, i.e. (concretely)
firstling (as opening the matrix):--firstling, openeth, such
as open.
see HEBREW for 06362
פֶּ֫טֶר (pe.ter) — firstborn.
firstborn, firstling, that which separates or first opens
Also means: pit.rah (פִּטְרָה "firstborn" H6363B)
פִּטְרָה (pit.rah) — firstborn.
firstborn, firstling, that which separates or first opens
Another spelling of pe.ter (פֶּ֫טֶר "firstborn" H6363A)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
N-ms — Noun common · masculine singular absoluteHNcmsa
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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
HNpl — 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.
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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