Ezra 6:18 — Word Study
WLCוַהֲקִ֨ימוּ כָהֲנַיָּ֜א בִּפְלֻגָּתְה֗וֹן וְלֵוָיֵא֙ בְּמַחְלְקָ֣תְה֔וֹן עַל־ עֲבִידַ֥ת אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם כִּכְתָ֖ב סְפַ֥ר מֹשֶֽׁה׃ פ
BSAThey also appointedqûwm■ the priestskâhên [by their orders, in their divisions] by their divisionspᵉluggâh△ and the LevitesLêvîy [members of the tribe of Levi, ministers] by their groupsmachlᵉqâh△ [classes, courses] toʻal the serviceʻăbîydâh [work, worship, ministry] of Godʼĕlâhh [Eloah, the one true God] in JerusalemYᵉrûwshâlêm [the city of peace, the capital of Judah] according to what is writtenkᵉthâb [recorded, inscribed] in the Bookçᵉphar [scroll] of MosesMôsheh△
| Greek | English | Parsing |
|---|---|---|
| וַהֲקִ֨ימוּ | and they appointed | Conjunction, verb hiphil perfect third person masculine plural |
| כָהֲנַיָּ֜א | priests the | Noun common masculine plural determined, particle |
| בִּפְלֻגָּתְה֗וֹן | in divisions their | Preposition, noun common feminine plural construct, suffix |
| וְלֵוָיֵא֙ | and Levites the | Conjunction, noun gentilic masculine plural determined, particle |
| בְּמַחְלְקָ֣תְה֔וֹן | in classes their | Preposition, noun common feminine plural construct, suffix |
| עַל־ | over | Preposition |
| עֲבִידַ֥ת | [the] service of | Noun common, feminine singular construct |
| אֱלָהָ֖א | God | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| בִירוּשְׁלֶ֑ם | [is] in Jerusalem | Preposition, noun proper |
| כִּכְתָ֖ב | according to [the] writing of | Preposition, noun common both singular construct |
| סְפַ֥ר | [the] book of | Noun common, both singular construct |
| מֹשֶֽׁה׃ פ | Moses | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They also appointed the priests by their divisions and the Levites by their groups to the service of God in Jerusalem, according to what is written in the Book of Moses. |
| KJV | And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. |
| ASV | And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. |
| YLT | and they have established the priests in their divisions, and the Levites in their courses, over the service of God that [is] in Jerusalem, as it is written in the book of Moses. |
| WEB | They set the priests in their divisions and the Levites in their courses, for the service of God which is at Jerusalem, as it is written in the book of Moses. |
| BBE | And they put the priests in their divisions and the Levites in their order, for the worship of God at Jerusalem; as it is recorded in the book of Moses. |
Where they part company is עֲבִידַ֥ת — see How Translations Differ.
The structure of the sentence clearly delineates the main action of appointing, with several phrases providing additional detail about the roles and context.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
3 of 13 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Ezra 6:18
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 — The Dedication of the House of Godgenerated
Ezra 6:18 describes how the leaders appointed priests and Levites to their respective roles for the service of God in Jerusalem, following the instructions laid out in the Book of Moses. This organization was essential for the proper worship and functioning of the temple, reflecting the restoration of Israel's religious practices after exile. The context emphasizes the importance of adhering to the established order as a means of honoring God and maintaining community worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 23:1–26 | When David was old and full of years, he installed his son Solomon as king over Israel. |
| 2 | 2 Chronicles 35:4–5 | Prepare yourselves by families in your divisions, according to the instructions written by David king of Israel and Solomon his son. |
| 3 | Numbers 3:6 | “Bring the tribe of Levi and present them to Aaron the priest to assist him. |
| 4 | Numbers 8:9–26 | Bring the Levites before the Tent of Meeting and assemble the whole congregation of Israel. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עֲבִידַ֥ת, 'a.vi.Datgenerated
The noun עֲבִידָה ('aviydah) means service or work, often in a religious context. It encompasses various forms of labor, including ritual worship, and reflects the duties assigned to the priests and Levites in the temple.
This word is a feminine singular construct, indicating a specific type of service. The parsing shows it as a noun, highlighting its role in describing the function and responsibilities of the appointed individuals in the temple.
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. The BSB has service, and this is echoed in the KJV and ASV.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. worship (BBE, NETB) emphasizes the religious aspect of the service, while work (ULB) focuses on the labor involved.
Sentence Structuregenerated
The main verb of the verse is וַהֲקִ֨ימוּ, and they appointed, which governs the entire sentence. It is followed by two noun phrases — the priests and the Levites — along with prepositional phrases that describe their organization and the context of their service.
The structure indicates a clear hierarchy and order in the appointment of the priests and Levites, emphasizing the importance of their roles in the service of God.
Septuagint Backgroundgenerated
The Septuagint translates וַהֲקִ֨ימוּ as ἔστησαν, which means 'they established.' This choice reflects a similar sense of appointing or setting in place, aligning with the Hebrew meaning.
The Greek word δουλείᾳ for עֲבִידַ֥ת emphasizes the aspect of service as labor, which is consistent with the Hebrew context of religious duties.
In plain words — the whole versegenerated
Ezra 6:18 tells us that the leaders appointed the priests and Levites for their specific roles in the service of God in Jerusalem, following the guidelines found in the Book of Moses. This organization was essential for the proper worship in the temple.
Frequently Asked Questionsgenerated
It means to designate individuals for specific roles in religious service, ensuring that worship and rituals are conducted according to the law.
The Book of Moses contains the laws and instructions given to the Israelites, which guide their worship and community practices.
Levites assisted the priests in temple duties, including music, maintenance, and other forms of service related to worship.
This organization ensures that worship is conducted properly and that the community adheres to God's commands as outlined in their sacred texts.
Reflection Questionsgenerated
- How can we ensure that our worship practices align with biblical teachings?
- In what ways can we better understand the roles of church leaders today in light of this passage?
- What steps can we take to support those who serve in our communities?
- How does understanding the historical context of worship help us in our own spiritual practices?
The early church on this verse — how the Fathers read it
The early church commentator Bede refers to this verse to highlight the importance of proper order in worship following the dedication of the temple.
And they appointed priests in their orders, etc. The order demanded devotion, so that after the Lord’s house was built and dedicated, priests and Levites who would minister in it were immediately ordained;Early Church Fathers on Ezra 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 6:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they set the priests in their divisions, and the Levites in their courses, for the service of God which is at Jerusalem,.... All in their proper classes and courses, to do the work of the temple
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:18 And they set the priests in their divisions, and the Levites in their courses, for the service of God, which [is] at Jerusalem; as it is written in the book of Moses.Ver. 18. For the service of God] According to that, Exodus 12:25, Ye shall keep this service, where the same word (Gnabhodah) is used that elsewhere serveth to set forth their servile service, their bondage in Egypt. God lets them know that they must serve still, though another master, and after another manner. So Christ calleth upon his, to take his yoke upon them: free though they be, yet they must not look to be yokeless, lawless, aweless, but to serve God with reverence and godly fear, Hebrews 12:28. As it is…
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) In the book of Moses.—The general arrangements only were given in the Pentateuch. The “courses” were of David’s time; and their restoration must have been imperfect, as neither were the twenty-four courses of priests complete nor were the Levites in full force.
Read Charles John Ellicott on Ezra 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. And they set the priests] With this verse the Chaldee or Aramitic part of this chapter ends.
Read AdamClarke on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges18. the priests in their divisions, &c.] The verse refers to the organization of the priests and Levites described in 1 Chronicles 23-26. According to this arrangement, the service of the Temple was distributed by periods, of a week each, among the courses and divisions of priests and Levites (see 2 Kings 11:9; 2 Chronicles 23:4). On the “divisions” of the priests, see Luke 1:5; Luke 1:8-9. for the service of God] ‘Service’, the same word as that rendered ‘work’ in Ezra 4:24. But there ‘the work of the house of God’ refers to he building; here ‘the work or service of God’ refers to the worship. Compare the word ‘liturgy’ (λειτουργία) and the growth of its special application. as it is…
Read Cambridge on Ezra 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Priests in their divisions — As described in 1 Chronicles 24. Levites in their courses — As described in 1 Chronicles 23. As it is written in the book of Moses — Especially in Numbers 3, 4, , 8. See the note on Ezra 3:2.
Read Daniel Denison Whedon on Ezra 6 →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
They also appointed the priests by their divisions and the Levites by their groups to the service of God in Jerusalem, according to what is written in the Book of Moses.
They set the priests in their divisions and the Levites in their courses, for the service of God which is at Jerusalem, as it is written in the book of Moses.
They also appointed the priests by their divisions and the Levites by their groups to the service of God in Jerusalem, according to what is written in the Book of Moses.
They appointed the priests by their divisions and the Levites by their divisions over the worship of God at Jerusalem, in accord with the book of Moses.
Tyndale line
And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
And they set the priests in their divisions, and the Levites in their courses, for the service of God, who is at Jerusalem; as it is written in the book of Moses.
And they set the Priests in their order, and the Leuites in their courses ouer the seruice of God in Ierusalem, as it is written in the booke of Moses.
Strictly literal
And they set the priests in their classes, and the Levites in their divisions, for the service of God, which is at Jerusalem: as it is written in the book of Moses.
and they have established the priests in their divisions, and the Levites in their courses, over the service of God that [is] in Jerusalem, as it is written in the book of Moses.
and they have established the priests in their divisions, and the Levites in their courses, over the service of God that [is] in Jerusalem, as it is written in the scroll of Moses.
And they stationed the priests in their orders, and the Levites in their divisions, for the service of God, which is in Jerusalem, as it is written in the book of Moses.
They also assigned the priests and Levites to work divisions for the service of God in Jerusalem, as it was written in the Book of Moses.
From the Latin
And they set the priests in their divisions, and the Levites in their courses over the works of God in Jerusalem, as it is written in the book of Moses.
Simplified
They organized the priests and Levites by their divisions to serve God in the Temple at Jerusalem, in accordance with the Book of Moses.
And they put the priests in their divisions and the Levites in their order, for the worship of God at Jerusalem; as it is recorded in the book of Moses.
Word by word, the decisions they made
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 agree closely in wording, with 13 of the 13 words matched. This indicates a strong consistency in the transmission of this verse across these traditions.
וַהֲקִ֨ימוּ כָהֲנַיָּ֜א בִּפְלֻגָּתְה֗וֹן וְלֵוָיֵא֙ בְּמַחְלְקָ֣תְה֔וֹן עַל־ עֲבִידַ֥ת אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם כִּכְתָ֖ב סְפַ֥ר מֹשֶֽׁה׃ פ
13 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Ezra 6:18
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.
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj | V-Hiphil-Perf-3mp — Conjunction · verb hiphil perfect third person masculine pluralAC/Vhp3mp
כָּהֵן (kahen) means 'priest' in Aramaic, corresponding to the Hebrew word כֹּהֵן (ko.hen). The entries consistently define it as a noun referring to a priest, with no significant disagreement among the lexicons.
[כָּהֵן] n.m. priest
base
H3549 כָּהֵן
3549 kahen kaw-hane'
(Aramaic) corresponding to 3548:--priest.
see HEBREW for 03548
כָּהֵן (ka.hen) — priest.
priest
Aramaic of ko.hen (כֹּהֵן "priest" H3548)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
פְּלֻגָּה (pluggah) means 'division' or 'section' in Aramaic, corresponding to the Hebrew word for division. It appears in Ezra 6:18, where it refers to a division in a specific context.
פְּלֻגָּה n.f. division;—sf. Ezr 6:18.
ref
H6392 פְּלֻגָּה
6392 pluggah pel-oog-gaw'
(Aramaic) corresponding to 6391:--division.
see HEBREW for 06391
פְּלֻגָּה (pe.lug.gah) — division.
division, section
Aramaic of pe.lug.gah (פְּלֻגָּה "division" H6391)
Adj | N-fp | Suff — Preposition · noun common feminine plural construct · suffixAR/Ncfpc/Sp3mp
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This tribe was set apart for religious duties in ancient Israel. The entries indicate that the term is used to describe both the individual Levites and the collective tribe, with its first mention in Genesis 29:34.
[לֵוָי] n.gent. Levite
base
H3879 לֵוָי, לֵוִי
3879 Leviy lay-vee'
(Aramaic) corresponding to 3880:--Levite.
see HEBREW for 03880
לֵוָי (le.vi) — Levite.
A man of the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Aramaic of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Adj | Ngmpd | Art — Conjunction · noun gentilic masculine plural determined · particleAC/Ngmpd/Ta
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
מַחְלְקָה (machlqah) refers to a class or division, specifically among priests and Levites. It is noted in Ezra 6:18 as a section related to their organization. The term is derived from a corresponding Aramaic word, indicating its use in the context of priestly courses.
[מַחְלְקָה] n.f. class, division, of priests and Levites;—pl. sf. Ezr 6:18.
ref
H4255 מַחְלְקָה
4255 machlqah makh-lek-aw'
(Aramaic) corresponding to 4256; a section (of the
Levites):--course.
see HEBREW for 04256
מַחְלְקָה (mach.le.qah) — class.
1) class, division
1a) of priests and Levites
Adj | N-fp | Suff — Preposition · noun common feminine plural construct · suffixAR/Ncfpc/Sp3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
עֲבִידָה (abiydah) refers to labor or business, encompassing meanings such as work, service, and ritual. It is derived from the root word for 'work' and is used in contexts related to administration and worship. The entries consistently highlight its association with various forms of service.
[עֲבִידָה] n.f. work, service
base
H5673 עֲבִידָה
5673 `abiydah ab-ee-daw'
(Aramaic) from 5648; labor or business:--affairs, service,
work.
see HEBREW for 05648
עֲבִידָה (a.vi.dah) — service.
1) work, service, ritual, worship
1a) work, administration
1b) ritual, service
Adj — Noun common · feminine singular constructANcfsc
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
כְּתָב (kethav) refers to writing or an inscription. It encompasses various forms of written communication, including decrees and requirements. The term is linked to the Aramaic word for prescribing or writing. The entries do not indicate any significant disagreement among lexicons.
כְּתָב n.m. writing
base
H3792 כְּתָב
3792 kthab keth-awb'
(Aramaic) corresponding to 3791:--prescribing, writing(-ten).
see HEBREW for 03791
כְּתָב (ke.tav) — inscription.
1) a writing
1a) writing, inscription
1b) written decree, written requirement
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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…
סְפַר (se.phar) refers to a scroll or book, derived from a root related to another Hebrew word for document. It is noted in Aramaic contexts, indicating its use in literature or written records.
H5609 סְפַר
5609 cphar sef-ar'
(Aramaic) from a root corresponding to 5608; a book:--book,
roll.
see HEBREW for 05608
סְפַר (se.phar) — scroll.
scroll, book
Aramaic of se.pher (סֵ֫פֶר ": document" H5612A)
Adj — Noun common · both singular constructANcbsc
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…
מֹשֶׁה (Mosheh) refers to Moses, a significant figure in the Old Testament, known as the prophet and lawgiver who led the Exodus. He is described as a Levite, the son of Amram and Jochebed, and the brother of Aaron and Miriam. His name is associated with the meaning 'drawn,' and he is first mentioned in Exodus 2:10.
מֹשֶׁה n.pr.m. Moses (BH id. [m.ds.ab]);—Ezr 6:18.
ref
H4873 מֹשֶׁה Moses (BH id. [4872])
4873 Mosheh mo-sheh'
(Aramaic) corresponding to 4872:--Moses.
see HEBREW for 04872
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
Aramaic of mo.sheh (מֹשֶׁה "Moses" H4872)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
Adj — Noun proper masculineANpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…