Exodus 4:23 — Word Study
WLCוָאֹמַ֣ר אֵלֶ֗יךָ שַׁלַּ֤ח אֶת־ בְּנִי֙ וְיַֽעַבְדֵ֔נִי וַתְּמָאֵ֖ן לְשַׁלְּח֑וֹ הִנֵּה֙ אָנֹכִ֣י הֹרֵ֔ג אֶת־ בִּנְךָ֖ בְּכֹרֶֽךָ׃
BSAand I told youʼâmar▸ [commanded, instructed] to let My sonbên [descendant, child] goshâlach so that he may worship Meʻâbad▸ [serve, honor] But [since] you have refusedmâʼên▸ [rejected, said no] to let him goshâlach beholdhinnêh [look, see] ◂Iʼânôkîy will killhârag [slay, destroy] your firstbornbᵉkôwr [eldest, premier] sonbên [child, offspring]
| Greek | English | Parsing |
|---|---|---|
| וָאֹמַ֣ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֵלֶ֗יךָ | to you | Preposition, suffix |
| שַׁלַּ֤ח | let go | Verb, Piel, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּנִי֙ | son my | Noun common masculine singular construct, suffix |
| וְיַֽעַבְדֵ֔נִי | so he may serve me | Conjunction, verb qal third person masculine singular, suffix |
| וַתְּמָאֵ֖ן | and you refused | Verb, Piel, sequential imperfect second person masculine singular |
| לְשַׁלְּח֑וֹ | to let go him | Preposition, verb piel infinitive construct common, suffix |
| הִנֵּה֙ | here! | Particle |
| אָנֹכִ֣י | I | Pronoun |
| הֹרֵ֔ג | [am] about to kill | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| בִּנְךָ֖ | son your | Noun common masculine singular construct, suffix |
| בְּכֹרֶֽךָ׃ | firstborn your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’” |
| KJV | And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. |
| ASV | and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy first-born. |
| YLT | and I say unto thee, Send away My son, and he doth serve Me; and — thou dost refuse to send him away — lo, I am slaying thy son, thy first-born.' |
| WEB | and I have said to you, “Let my son go, that he may serve me;” and you have refused to let him go. Behold, I will kill your firstborn son.’” |
| BBE | And I said to you, Let my son go, so that he may give me worship; and you did not let him go: so now I will put the first of your sons to death. |
Where they part company is שַׁלַּ֤ח — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases, emphasizing the conditional nature of God's command.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbאָמַר
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 4:23
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 — God's Warning to Pharaohgenerated
Exodus 4:23 is part of a larger narrative where God prepares Moses to confront Pharaoh and demand the release of the Israelites. This command emphasizes the relationship between God and Israel, as well as the consequences of Pharaoh's disobedience. The surrounding verses highlight the significance of Israel as God's firstborn son, underscoring the seriousness of the command and the impending judgment if Pharaoh refuses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 11:5 | and every firstborn son in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the servant girl behind the hand mill, as well as the firstborn of all the cattle. |
| 2 | Exodus 12:29 | Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock. |
| 3 | Psalm 78:51 | He struck all the firstborn of Egypt, the virility in the tents of Ham. |
| 4 | Psalm 105:36 | Then He struck all the firstborn in their land, the firstfruits of all their vigor. |
| 5 | Psalm 135:8 | He struck down the firstborn of Egypt, of both man and beast. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שַׁלַּ֤ח, sha.Lachgenerated
The verb שַׁלַּח (shalach) means 'to send' or 'to let go.' It is a Piel form, indicating an imperative command directed toward Pharaoh, urging him to release the Israelites. This word carries a sense of urgency and authority, as it is a direct command from God.
In this context, the act of letting go is not just a physical release but also a spiritual one, allowing the Israelites to serve God. The command highlights the importance of obedience to God's will and the consequences of refusal.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase let My son go.
Sentence Structuregenerated
The main verb in this verse is אֹמַ֣ר, to say, which governs the entire command. It introduces what God instructed Moses to tell Pharaoh, linking the command to the consequences that follow.
The structure of the sentence emphasizes the conditional nature of the command: if Pharaoh refuses to let go of Israel, then the severe consequence of killing his firstborn son will follow. This conditionality is crucial in understanding the gravity of the situation.
Septuagint Backgroundgenerated
In the Septuagint, שַׁלַּח is rendered as ἐχαπόστειλον (ekhaposteilon), which carries a similar meaning of sending away. This choice indicates a consistent understanding of the command's intent, although the Greek translation may imply a broader sense of separation.
The use of ἐχαπόστειλον highlights the act of sending as a significant theme in the narrative, reinforcing the urgency of God's command to Pharaoh.
In plain words — the whole versegenerated
Exodus 4:23 records God's command to Pharaoh through Moses, instructing him to let Israel, referred to as God's firstborn son, go free. If Pharaoh refuses, God warns that He will kill Pharaoh's firstborn son. This verse emphasizes the seriousness of God's demand and the consequences of disobedience.
Frequently Asked Questionsgenerated
This signifies Israel's special status and relationship with God, indicating that they are chosen and set apart for His purposes, as highlighted in Exodus 4:22.
This threat serves as a warning of the severe consequences of Pharaoh's refusal to obey God's command, illustrating the seriousness of disobedience and the cost of rejecting God's authority.
This command emphasizes God's desire for His people to worship and serve Him freely, highlighting the importance of obedience and the spiritual implications of their bondage in Egypt.
It sets the stage for the ensuing conflict between God and Pharaoh, showcasing God's power and the lengths He will go to secure the freedom of His people.
Reflection Questionsgenerated
- What does it mean for me to let go of things that hinder my relationship with God?
- How can I respond to God's commands in my life with obedience?
- In what ways do I see God's authority reflected in the world around me?
- How can I support others in their journey to worship and serve God freely?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 4:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I say unto thee, let my son go, that he may serve me,.... Worship God according to his will in the place he had designed for him, and where he might be safe and free; and which service was due
Read John Gill on Exodus 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. If thou refuse ... I will slay thy son, even thy first-born.
Read Robert Jamieson on Exodus 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI say unto thee; I command thee; for saying is put for commanding, 9:54; and in , compared with . I will slay thy son; by which plague, coming after the rest, thou wilt be enforced to do what I advise thee now to do upon cheaper terms.
Read Matthew Poole on Exodus 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 4:23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn.Ver. 23. Let my son go.] God commanding Pharaoh to let go his people, and yet hardening his heart that he would not let them go, is not contrary to himself. For by so commanding him, he requireth his obedience; and by so hardening him, he punisheth his disobedience.
Read John Trapp on Exodus 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) I will slay thy son, even thy first-born.—The threat was not made until immediately before the tenth plague (Exodus 11:5). It is not recorded in the words which Moses is here directed to use; but the speech of Moses in Exodus 11 is no doubt much abbreviated.
Read Charles John Ellicott on Exodus 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Let my son go, that he may serve me] Which they could not do in Goshen, consistently with the policy and religious worship of the Egyptians; because the most essential part of an Israelite's worship consisted in sacrifice, and the animals which they offered to God were sacred among the Egyptians. Moses gives Pharaoh this reason Exodus 8:26. I will slay thy son, even thy first-born.] Which, on Pharaoh's utter refusal to let the people go, was accordingly done; see Exodus 12:29.
Read AdamClarke on Exodus 4 →CambridgeThe Cambridge Bible for Schools and Colleges23. that he may serve me] i.e. hold a religious service (‘serve,’ as in Exodus 3:12 and frequently), viz. in the wilderness: cf. (also in J) Exodus 7:16, Exodus 8:1; Exodus 8:20, Exodus 9:1; Exodus 9:13, Exodus 10:3.
Read Cambridge on Exodus 4 →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
and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’”
and I have said to you, “Let my son go, that he may serve me;” and you have refused to let him go. Behold, I will kill your firstborn son.’”
and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’”
and I said to you, ‘Let my son go that he may serve me,’ but since you have refused to let him go, I will surely kill your son, your firstborn!”’”
Tyndale line
And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy first-born.
and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy firstborn.
And I say to thee, Let my son go, that he may serve me: and if thou shalt refuse to let him go, behold, I will slay thy son, even thy first-born.
Wherefore I say to thee, Let my sonne go, that he may serue me: if thou refuse to let him goe, beholde, I will slay thy sonne, euen thy first borne.
Strictly literal
And I say to thee, Let my son go, that he may serve me. And if thou refuse to let him go, behold, I will kill thy son, thy firstborn.
and I say unto thee, Send away My son, and he doth serve Me; and — thou dost refuse to send him away — lo, I am slaying thy son, thy first-born.'
and I say to you, send My son away, and he serves Me; and [if] you refuse to send him away, behold, I am slaying your son, your firstborn.”
And I said unto thee, Let my son go, that he may serve me; and thou refusest to let him go; so, behold, I will slay thy son, thy first-born.
and I say to you, “Let my son go, so he may worship me.” But since you have refused to let him go, I will certainly kill your son, your firstborn.'”
From the Latin
I have said to thee: Let my son go, that he may serve me, and thou wouldst not let him go: behold I will kill thy son, thy firstborn.
Simplified
I ordered you to let my son go so he can worship me. But you refused to release him, so I will now kill your firstborn son.’”
And I said to you, Let my son go, so that he may give me worship; and you did not let him go: so now I will put the first of your sons to death.
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 and the Samaritan Pentateuch agree closely, with one notable difference: the Samaritan Pentateuch uses בְּכורך (first-born) instead of the Masoretic Text's construction. This variation does not change the overall meaning of the verse but highlights different textual traditions.
וָאֹמַ֣ר אֵלֶ֗יךָ שַׁלַּ֤ח אֶת־ בְּנִי֙ וְיַֽעַבְדֵ֔נִי וַתְּמָאֵ֖ן לְשַׁלְּח֑וֹ הִנֵּה֙ אָנֹכִ֣י הֹרֵ֔ג אֶת־ בִּנְךָ֖ בְּכֹרֶֽךָ׃
10 of the 14 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.
ואמר אליך שׁלח את בני ויעבדני ותמאן לשׁלחו הנה אנכי הרג את בנך בכורך
1 word differs from the Masoretic Text: בכורך (first-born)
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 4:23
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
Conj | V-Qal-Juss-3ms | Suff — Conjunction · verb qal third person masculine singular · suffixHC/Vqu3ms/Sp1bs
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
Conj | V-Piel-ConsecImperf-2ms — Verb · Piel · sequential imperfect second person masculine singularHc/Vpw2ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms