Ezekiel 17:13 — Word Study
WLCוַיִּקַּח֙ מִזֶּ֣רַע הַמְּלוּכָ֔ה וַיִּכְרֹ֥ת אִתּ֖וֹ בְּרִ֑ית וַיָּבֵ֤א אֹתוֹ֙ בְּאָלָ֔ה וְאֶת־ אֵילֵ֥י הָאָ֖רֶץ לָקָֽח׃
BSAHe tooklâqach▸ [selected, chose] a member of the royalmᵉlûwkâh familyzeraʻ [seed of the kingdom, offspring] and madekârath▸ [cut, established] a covenantbᵉrîyth [agreement, promise] with himʼêth puttingbôwʼ▸ [bringing] himʼêth under oathʼâlâh [pledge, vow] Then he carried awaylâqach■ [took, removed] the leading menʼayil [mighty ones, strong leaders] of the landʼerets [earth, territory]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּח֙ | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| מִזֶּ֣רַע | one of [the] offspring of | Preposition, noun common masculine singular construct |
| הַמְּלוּכָ֔ה | royalty | Particle, noun common feminine singular absolute |
| וַיִּכְרֹ֥ת | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אִתּ֖וֹ | with him | Preposition, suffix |
| בְּרִ֑ית | a covenant | Noun common, feminine singular absolute |
| וַיָּבֵ֤א | and he made go | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֹתוֹ֙ | the object marker him | Particle, suffix |
| בְּאָלָ֔ה | in an oath | Preposition, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אֵילֵ֥י | [the] leaders of | Noun common, masculine plural construct |
| הָאָ֖רֶץ | the land | Particle, noun common feminine singular absolute |
| לָקָֽח׃ | he took | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He took a member of the royal family and made a covenant with him, putting him under oath. Then he carried away the leading men of the land, |
| KJV | And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: |
| ASV | And he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land; |
| YLT | And he taketh of the seed of the kingdom, And maketh with him a covenant, And bringeth him in to an oath, And the mighty of the land he hath taken, |
| WEB | He took one of the royal offspring, and made a covenant with him. He also brought him under an oath, and took away the mighty of the land, |
| BBE | And he took one of the sons of the king and made an agreement with him; and he put him under an oath, and took away the great men of the land: |
Where they part company is בְּרִ֑ית — see How Translations Differ.
The sentence is structured around a main action, with additional phrases providing context and detail about the covenant and its implications.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Ezekiel 17:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Covenant and Its Consequencesgenerated
Ezekiel 17:13 describes a pivotal moment where a member of the royal family is selected to form a covenant, reflecting the political strategies employed during the Babylonian exile. This covenant is crucial for understanding the survival of the kingdom, as seen in the broader context of Ezekiel 17:14, where the consequences of rebellion against Babylon are discussed. The themes of loyalty and betrayal in covenants resonate throughout the narrative, emphasizing the importance of divine and earthly agreements.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 17:5 | He took some of the seed of the land and planted it in fertile soil; he placed it by abundant waters and set it out like a willow. |
| 2 | 2 Kings 24:17 | Then the king of Babylon made Mattaniah, Jehoiachin’s uncle, king in his place and changed his name to Zedekiah. |
| 3 | Jeremiah 37:1 | Nebuchadnezzar king of Babylon made Zedekiah son of Josiah the king of Judah, and he reigned in place of Coniah son of Jehoiakim. |
| 4 | 2 Chronicles 36:13 | He also rebelled against King Nebuchadnezzar, who had made him swear by God. But Zedekiah stiffened his neck and hardened his heart against turning to the LORD, the God of Israel. |
| 5 | Jeremiah 5:2 | Although they say, ‘As surely as the LORD lives,’ they are swearing falsely.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּרִ֑ית, be.Ritgenerated
The Hebrew word בְּרִית (*berith*) means 'covenant' and indicates a formal agreement or promise. It is often associated with significant commitments, such as those made between God and His people, or between political leaders. The parsing as a feminine singular noun suggests its role as a central concept in relationships, both divine and human.
Covenants in the Bible often involve rituals or signs, emphasizing their seriousness. The term is derived from a root meaning 'to cut,' which reflects the traditional practice of cutting animals to seal an agreement, underscoring the gravity of the commitments made.
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 main verb וַיִּקַּח֙, and he took, governs the entire verse, with several phrases detailing the actions taken. The structure highlights the sequence of events: taking a royal member, making a covenant, and bringing leaders away.
The use of sequential imperfect verbs indicates ongoing actions and relationships, establishing a narrative flow that emphasizes the serious implications of these political moves.
Septuagint Backgroundgenerated
The Septuagint translates בְּרִ֑ית as διαθήκην, which also means 'covenant' but is often interpreted in a broader context of agreements. This choice reflects a focus on the formal and binding nature of the covenant established.
The Greek term carries similar connotations as in Hebrew, emphasizing the seriousness of the commitments made between parties, whether divine or human.
In plain words — the whole versegenerated
Ezekiel 17:13 describes how a member of the royal family was chosen to establish a covenant, indicating the political strategies during the Babylonian exile. The verse highlights the importance of this agreement in the context of the kingdom's survival and the consequences of rebellion against Babylon.
Frequently Asked Questionsgenerated
The covenant represents a formal agreement that binds the parties involved, emphasizing loyalty and commitment, particularly in the context of political alliances.
Choosing a member of the royal family underscores the importance of political legitimacy and authority in establishing a covenant during a time of upheaval.
This verse illustrates the themes of loyalty, betrayal, and the consequences of political decisions, which are central to Ezekiel's message about the fate of Israel.
Breaking a covenant can lead to dire consequences, including loss of favor and the potential for conflict, as highlighted in the surrounding verses.
Reflection Questionsgenerated
- What does this covenant teach us about the nature of agreements in our lives today?
- How can we apply the lessons of loyalty and commitment found in this verse to our relationships?
- In what ways do political decisions impact spiritual commitments, as seen in this passage?
- How does understanding the significance of covenants help us grasp the broader themes in the book of Ezekiel?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Origen, referenced this verse to discuss the nature of covenants and their implications, contrasting divine agreements with human ones.
If you have the covenant with us in a blessing, Nebuchadnezzar cannot make a covenant with you.Early Church Fathers on Ezekiel 17 →
God makes covenant with us in a blessing; Nebuchadnezzar establishes his covenant in abuse.Early Church Fathers on Ezekiel 17 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 17:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd hath taken of the king's seed,.... One of the royal family, signified by the seed of the land, Ezekiel 17:5.
Read John Gill on Ezekiel 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: And hath taken of the king's seed - Zedekiah, Jechoniah's uncle.
Read Robert Jamieson on Ezekiel 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath taken of the king’ s seed; first taken Jehoiachin and his princes captives, and next taken out from amidst the royal seed Mattaniah, and advanced him to the throne in Jerusalem. Made a covenant with him, by solemn agreement, and on terms approved and accepted by Mattaniah, for performance of which terms he hath obliged himself by public promise. An oath; because Nebuchadnezzar would be secure, he made Mattaniah enter into an oath, changed his name into Zedekiah, as a fit memorial who should avenge the crime, if this captive restored should perjure himself. The mighty; the rich, honourable, valiant, wise, and who might (if rebellion ever arose among the Jews) be able to make head and do…
Read Matthew Poole on Ezekiel 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 17:13 And hath taken of the king’ s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:Ver. 13. And hath taken an oath of him.] An oath of allegiance. Heb., Hath brought him into an execration, or an oath with cursing, that he shall be true and loyal to him, and hold his kingdom of him as his liege lord, and pay him tribute. This, though we find not in the book of Kings, yet from what we here find, we are sure it was so.
Read John Trapp on Ezekiel 17 →CambridgeThe Cambridge Bible for Schools and Colleges13. the king’s seed] the royal seed, lit. seed of the kingdom. See on Ezekiel 17:5; cf. 2 Kings 24:17; Jeremiah 37:1. an oath of him] Cf. 2 Chronicles 36:13. he hath also taken] he took also. On “mighty of the land,” cf. Ezekiel 17:12. Probably the more influential classes are included, those who if left might be uneasy under the yoke and likely to stir up revolt; cf. 2 Kings 24:14-15; Jeremiah 29:1-2.
Read Cambridge on Ezekiel 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Hath also — Literally, took also. Taken an oath — See 2 Chronicles 36:18. King’s seed,… the mighty of the lands — 2 Kings 24:11, etc.; Jeremiah 24:1-2.
Read Daniel Denison Whedon on Ezekiel 17 →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
He took a member of the royal family and made a covenant with him, putting him under oath. Then he carried away the leading men of the land,
He took one of the royal offspring, and made a covenant with him. He also brought him under an oath, and took away the mighty of the land,
He took a member of the royal family and made a covenant with him, putting him under oath. Then he carried away the leading men of the land,
He took one from the royal family, made a treaty with him, and put him under oath. He then took the leaders of the land
Tyndale line
And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:
And he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land;
and he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land:
And hath taken of the king's seed, and made a covenant with him, and hath taken an oath from him: he hath also taken the mighty of the land:
And hath taken one of the Kings seede, and made a couenant with him, and hath taken an othe of him: he hath also taken the princes of the land,
Strictly literal
And he took of the king's seed, and made a covenant with him, and brought him under an oath, and he took away the mighty of the land;
And he taketh of the seed of the kingdom, And maketh with him a covenant, And bringeth him in to an oath, And the mighty of the land he hath taken,
And he takes of the seed of the kingdom, || And makes a covenant with him, || And brings him into an oath, || And he has taken the mighty of the land,
And he took one of the royal seed, and made a covenant with him, and bound him with an oath; but the mighty of the land did he take away;
Then he took a royal descendant, made a covenant with him, and brought him under an oath. He took away the powerful people of the land,
From the Latin
And he shall take one of the king’s seed, and make a covenant with him, and take an oath of him. Yea, and he shall take away the mighty men of the land,
Simplified
He made an agreement with one of the royal family and made him take an oath that he would be a loyal subject as king. Then he took into exile the country's leaders,
And he took one of the sons of the king and made an agreement with him; and he put him under an oath, and took away the great men of the land:
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 Septuagint largely agree in their wording, with 11 of the 13 words matched. This alignment suggests a consistent understanding of the covenant's significance across different traditions.
וַיִּקַּח֙ מִזֶּ֣רַע הַמְּלוּכָ֔ה וַיִּכְרֹ֥ת אִתּ֖וֹ בְּרִ֑ית וַיָּבֵ֤א אֹתוֹ֙ בְּאָלָ֔ה וְאֶת־ אֵילֵ֥י הָאָ֖רֶץ לָקָֽח׃
11 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.
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 Ezekiel 17:13
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHR/Sp3ms
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs — Noun common · feminine singular absoluteHNcfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
(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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
אָלָה (alah) refers to an oath, particularly in the context of testimony or covenant, as well as a curse or execration. It is derived from the root meaning associated with imprecation. The entries consistently highlight its dual nature as both a solemn promise and a form of cursing.
אָלָה n.f. oath
oath in testimony
oath of covenant
curse
execration
base
H423 אָלָה oath . oath in testimony
. oath of covenant
. curse
. execration
423 'alah aw-law'
from 422; an imprecation:--curse, cursing, execration, oath,
swearing.
see HEBREW for 0422
אָלָה (a.lah) — oath.
1) oath
2) oath of covenant
3) curse
3a) from God
3b) from men
4) execration
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
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)
HC/To — Conjunction · particleHC/To
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms