Ezekiel 20:18 — Word Study
WLCוָאֹמַ֤ר אֶל־ בְּנֵיהֶם֙ בַּמִּדְבָּ֔ר בְּחוּקֵּ֤י אֲבֽוֹתֵיכֶם֙ אַל־ תֵּלֵ֔כוּ וְאֶת־ מִשְׁפְּטֵיהֶ֖ם אַל־ תִּשְׁמֹ֑רוּ וּבְגִלּוּלֵיהֶ֖ם אַל־ תִּטַּמָּֽאוּ׃
BSAIn the wildernessmidbâr [desert, open field] I saidʼâmar▸ [spoke, commanded] toʼêl their childrenbên [sons, descendants] Do notʼal [refrain from, avoid] in the statuteschôq [decrees, laws] of your fathersʼâb [ancestors, forefathers] or keepshâmar▸ [obey, observe] their ordinancesmishpâṭ [judgments, rules] or defileṭâmêʼ▸ [make unclean, pollute] yourselves with their idolsgillûwl [false gods, images]
| Greek | English | Parsing |
|---|---|---|
| וָאֹמַ֤ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֶל־ | to | Preposition |
| בְּנֵיהֶם֙ | children their | Noun common masculine plural construct, suffix |
| בַּמִּדְבָּ֔ר | in the wilderness | Preposition, noun common masculine singular absolute |
| בְּחוּקֵּ֤י | in [the] statutes of | Preposition, noun common masculine plural construct |
| אֲבֽוֹתֵיכֶם֙ | ancestors your | Noun common feminine plural construct, suffix |
| אַל־ | may not | Particle |
| תֵּלֵ֔כוּ | you walk | Verb, Qal, jussive second person masculine plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִשְׁפְּטֵיהֶ֖ם | judgments their | Noun common masculine plural construct, suffix |
| אַל־ | may not | Particle |
| תִּשְׁמֹ֑רוּ | you keep | Verb, Qal, jussive second person masculine plural |
| וּבְגִלּוּלֵיהֶ֖ם | and by idols their | Conjunction, preposition, noun common masculine plural construct |
| אַל־ | may not | Particle |
| תִּטַּמָּֽאוּ׃ | you make yourselves unclean | Verb, Hithpael, jussive second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the wilderness I said to their children: ‘Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols. |
| KJV | But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: |
| ASV | And I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their ordinances, nor defile yourselves with their idols. |
| YLT | And I say to their sons in the wilderness: In the statutes of your fathers ye walk not, And their judgments ye do not observe, And with their idols ye are not defiled. |
| WEB | I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances or defile yourselves with their idols. |
| BBE | And I said to their children in the waste land, Do not be guided by the rules of your fathers or keep their orders or make yourselves unclean with their images: |
The translations agree on the key elements of the verse, emphasizing God's command to avoid the practices of the ancestors.
The sentence is structured around a main command with several prohibitions following it, clearly outlining what the Israelites are to avoid.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Ezekiel 20:18
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 Instructions to Israelgenerated
Ezekiel 20:18 records God's directive to the children of Israel in the wilderness, urging them to reject the statutes and practices of their forefathers. This instruction is set against the backdrop of their journey from Egypt to the Promised Land, where God seeks to establish a new covenant with His people, distinct from the idolatrous practices they had known. The following verses reinforce God's authority and the importance of adhering to His laws.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:32–33 | As for you, however, your bodies will fall in this wilderness. |
| 2 | Numbers 32:13–15 | The anger of the LORD burned against Israel, and He made them wander in the wilderness forty years, until the whole generation who had done evil in His sight was gone. |
| 3 | Deuteronomy 4:3–6 | Your eyes have seen what the LORD did at Baal-peor, for the LORD your God destroyed from among you all who followed Baal of Peor. |
| 4 | Psalm 78:6–8 | that the coming generation would know them— even children yet to be born— to arise and tell their own children |
| 5 | Zechariah 1:2–4 | “The LORD was very angry with your fathers. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חֹק, be.chu.Keigenerated
The word חֹק (choq) refers to a statute or decree, often associated with God's laws. It conveys the idea of something prescribed, emphasizing the legal and binding nature of God's commandments. The parsing indicates that it is used in the plural form in this verse, suggesting multiple statutes that the Israelites are being cautioned against.
In this context, חֹק highlights the contrast between God's laws and the traditions of the ancestors. It serves as a reminder that adherence to God's statutes is essential for maintaining a right relationship with Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the message that the Israelites are to avoid the practices of their ancestors.
Sentence Structuregenerated
The main verb of the verse is אֹמַ֤ר, said, which governs the entire command given to the children. The structure includes several phrases that detail what they are not to do, emphasizing the prohibitions against following their fathers' statutes and defiling themselves.
The Hebrew word order places the emphasis on the commands, with the prohibitions clearly outlined following the main verb. This structure underscores the seriousness of God's instructions.
Septuagint Backgroundgenerated
The Septuagint translates חֹק as νομίμοις, indicating a focus on laws or ordinances. This choice aligns with the Hebrew meaning but may reflect a broader interpretation of the statutes as legal requirements.
The translation choice suggests that the translators understood these commands as not merely cultural practices but as binding laws that the Israelites were to follow.
In plain words — the whole versegenerated
Ezekiel 20:18 recounts God's command to the children of Israel, instructing them not to follow the laws and practices of their ancestors. Instead, they are to adhere to God's statutes and avoid idolatry, emphasizing the importance of obedience to God's commands during their journey.
Frequently Asked Questionsgenerated
God is referring to the traditions and practices that the ancestors of the Israelites followed, which often included idolatry and disobedience to God's commands.
Avoiding these practices is crucial for maintaining a pure relationship with God and ensuring that they follow His laws rather than the corrupt traditions of their forefathers.
This verse emphasizes God's desire for His people to turn away from idolatry and to follow His commandments, which is a central theme in Ezekiel's prophetic message.
The command serves as a reminder for believers to evaluate their own practices and ensure they align with God's teachings rather than cultural or familial traditions that may lead away from Him.
Reflection Questionsgenerated
- What are some traditions in my life that might conflict with God's commands?
- How can I ensure that I am following God's statutes in my daily life?
- In what ways can I help others understand the importance of adhering to God's laws?
- What steps can I take to distance myself from practices that do not honor God?
The early church on this verse — how the Fathers read it
Early Church Father Jerome comments on this verse, emphasizing the importance of following God's commands over those of the ancestors.
But I said to their children in the wilderness: Do not follow the commands (or laws) of your fathers, nor keep their judgments, nor be defiled by their idols (or thoughts). I am the Lord your God.Early Church Fathers on Ezekiel 20 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 20:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I said unto their children in the wilderness,.... Or, "then I said" (k); his judgments and statutes being neglected and despised by them, and good instructions and kind providences being of no
Read John Gill on Ezekiel 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: But I said unto their children
Read Robert Jamieson on Ezekiel 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut, and, or then I said. The fathers were refractory, and deaf, would not hearken, therefore God turns his advice to children. Though the particular place is not specified, yet among the calamities of that mournful age, and at the funerals of so many as then died, there were some that had piety, zeal, and courage enough to warn the survivors, and affords us ground enough to believe Moses did warn and advise. In the wilderness; in that part of it where their fathers murmured, and where some were cut off by the hand of God, and in other parts through which they travelled and suffered. Walk ye not: it is both counsel, as from love, and a command, as from power; Live not as your fathers, for…
Read Matthew Poole on Ezekiel 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 20:18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:Ver. 18. Walk ye not in the statutes of your fathers.] With this text Frederick IV, prince palatine, answered another prince, who pressed him to be of his late noble father’ s religion. Laban swore by the god of Nahor, or Abram, and of their idolatrous fathers; but Jacob sware by the "fear of his father Isaac," his immediate father more right in religion. Joshua would not follow the footsteps of his forefathers, but a better precedent. Christ saith, Ego sum veritas, non vetustas; I am the truth not antiquity, and…
Read John Trapp on Ezekiel 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Unto their children.—The prophet comes now to the third part of his historical retrospect (Ezekiel 20:18-26)—the generation which grew up in the free air of the wilderness, and under the influence of the legislation and institutions given at Sinai. At the same time, it would be a mistake to confine what he says exclusively to that generation. In this, as in the other parts of the discourse, he regards Israel as a whole, and while speaking of one period of their history especially, yet treats of national characteristics which may have come to their most marked development only at a later time. This generation was very earnestly warned against the sins of their fathers, and exhorted to…
Read Charles John Ellicott on Ezekiel 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. But I said unto their children] These I chose in their fathers' stead; and to them I purposed to give the inheritance which their fathers by disobedience lost.
Read AdamClarke on Ezekiel 20 →CambridgeThe Cambridge Bible for Schools and Colleges5–29. Review of the history of the fathers The principle that has ruled this history is that all through it Jehovah has acted for his name’s sake. It is this principle that has given Israel a history, otherwise their sins would have cut them off. For his name’s sake he spared the people in Egypt (Ezekiel 20:9), again in the wilderness (Ezekiel 20:14), and again the second generation there (Ezekiel 20:22). The history is reviewed in these divisions: Ezekiel 20:5-10 Israel in Egypt; Ezekiel 20:11-17 the people led out into the wilderness: Ezekiel 20:18-26 the children of those who fell in the wilderness; and Ezekiel 20:27-29 the people that entered Canaan.
Read Cambridge on Ezekiel 20 →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
In the wilderness I said to their children: ‘Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols.
I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances or defile yourselves with their idols.
In the wilderness I said to their children: ‘Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols.
“‘But I said to their children in the wilderness, “Do not follow the practices of your fathers; do not observe their regulations, nor defile yourselves with their idols.
Tyndale line
But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
And I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their ordinances, nor defile yourselves with their idols.
And I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
But I said to their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
But I said vnto their children in the wildernes, Walke ye not in the ordinances of your fathers, neither obserue their maners, nor defile your selues with their idoles.
Strictly literal
And I said unto their children in the wilderness, Walk not in the statutes of your fathers, neither keep their ordinances, nor defile yourselves with their idols.
And I say to their sons in the wilderness: In the statutes of your fathers ye walk not, And their judgments ye do not observe, And with their idols ye are not defiled.
And I say to their sons in the wilderness: Do not walk in the statutes of your fathers, || And do not observe their judgments, || And do not defile yourselves with their idols.
And I said unto their children in the wilderness, In the statutes of your fathers shall ye not walk, and their ordinances shall ye not keep, and on their idols shall ye not defile yourselves.
I said to their children in the wilderness, “Do not walk in the statutes of your fathers, or keep their rules, or defile yourselves with their idols.
From the Latin
And I said to their children in the wilderness: Walk not in the statutes of your fathers, and observe not their judgments, nor be ye defiled with their idols:
Simplified
I told their children in the desert: ‘Don't do what your fathers told you to do. Don't follow their practices. Don't make yourselves unclean by worshiping their idols.
And I said to their children in the waste land, Do not be guided by the rules of your fathers or keep their orders or make yourselves unclean with their images:
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 14 of the 15 words matched. This consistency indicates a shared understanding of the verse's content across these ancient texts.
וָאֹמַ֤ר אֶל־ בְּנֵיהֶם֙ בַּמִּדְבָּ֔ר בְּחוּקֵּ֤י אֲבֽוֹתֵיכֶם֙ אַל־ תֵּלֵ֔כוּ וְאֶת־ מִשְׁפְּטֵיהֶ֖ם אַל־ תִּשְׁמֹ֑רוּ וּבְגִלּוּלֵיהֶ֖ם אַל־ תִּטַּמָּֽאוּ׃
14 of the 15 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 20:18
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)
Prep — PrepositionHR
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-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
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
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
גִּלּוּל (gilluwl) refers to idols, specifically in the plural form, and implies shapeless objects like logs or blocks. The term is derived from a root meaning 'log' and is used in contexts related to idolatry.
[גִּלּוּל] n.m. only pl. idols (= logs, blocks, shapeless things)
base
H1544 [גִּלּוּל] only pl. idols (= logs, blocks, shapeless things)
1544 gilluwl ghil-lool'
or (shortened) gillul {ghil-lool'}; from 1556; properly, a
log (as round); by implication, an idol:--idol.
see HEBREW for 01556
גִּלּוּל (gil.lul) — idol.
idols
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Hithpael-Juss-2mp — Verb · Hithpael · jussive second person masculine pluralHVtj2mp
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS