Genesis 15:10 — Word Study
WLCוַיִּֽקַּֽח־ ל֣וֹ אֶת־ כָּל־ אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִישׁ־ בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־ הַצִפֹּ֖ר לֹ֥א בָתָֽר׃
BSASo [Abram] broughtlâqach▸ [took unto him] allkôl theseʼêl-leh [everything, every single one] splitbâthar▸ [divided in the midst, cut in two] each of themʼêth down the middletâvek [in the midst, into two parts] and laidnâthan▸ [put, placed] the halvesbether [each piece, every part] eachʼîysh otherrêaʻ [its fellow, neighbor] The birdstsippôwr [little birds, fowl] howeverʼêth he did notlôʼ [refused to, would not] cut in halfbâthar■ [divide, chop, into two parts, asunder]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽקַּֽח־ | and he brought | Verb, Qal, sequential imperfect third person masculine singular |
| ל֣וֹ | to him | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular absolute |
| אֵ֗לֶּה | these | Particle |
| וַיְבַתֵּ֤ר | and he cut in pieces | Verb, Piel, sequential imperfect third person masculine singular |
| אֹתָם֙ | the object marker them | Particle, suffix |
| בַּתָּ֔וֶךְ | in the middle | Preposition, noun common masculine singular absolute |
| וַיִּתֵּ֥ן | and he set | Verb, Qal, sequential imperfect third person masculine singular |
| אִישׁ־ | each | Noun common, masculine singular absolute |
| בִּתְר֖וֹ | piece its | Noun common masculine singular construct, suffix |
| לִקְרַ֣את | to meet | Preposition, verb qal infinitive construct common |
| רֵעֵ֑הוּ | neighbor its | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַצִפֹּ֖ר | the bird[s] | Particle, noun common both singular absolute |
| לֹ֥א | not | Particle |
| בָתָֽר׃ | he cut in two | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Abram brought all these to Him, split each of them down the middle, and laid the halves opposite each other. The birds, however, he did not cut in half. |
| KJV | And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. |
| ASV | And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not. |
| YLT | and he taketh to him all these, and separateth them in the midst, and putteth each piece over against its fellow, but the bird he hath not divided; |
| WEB | He brought him all these, and divided them in the middle, and laid each half opposite the other; but he didn’t divide the birds. |
| BBE | All these he took, cutting them in two and putting one half opposite the other, but not cutting the birds in two. |
Where they part company is בָּתַר — see How Translations Differ.
The structure comprises one main action and several participial phrases that detail Abram's actions, emphasizing the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 15:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Covenant with Abramgenerated
Genesis 15:10 describes how Abram followed God's instructions to prepare for a covenant. He brought various animals, cut them in two, and arranged the pieces to signify the seriousness of the covenant he was entering into with God. This act of cutting animals in half was a traditional way to establish a covenant in ancient Near Eastern culture, symbolizing a commitment to uphold the terms of the agreement.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 34:18–19 | And those who have transgressed My covenant and have not fulfilled the terms of the covenant they made before Me, I will treat like the calf they cut in two in order to pass between its pieces. |
| 2 | 2 Timothy 2:15 | Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth. |
| 3 | Leviticus 1:17 | He shall tear it open by its wings, without dividing the bird completely. And the priest is to burn it on the altar atop the burning wood. It is a burnt offering, an offering made by fire, a pleasing aroma to the LORD. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בָּתַר, vay.va.Tergenerated
The verb בָּתַר (*bathar*) means 'to cut' or 'to chop up.' It specifically refers to the action of dividing something into parts, often in a ritual context, as seen in this verse. The Piel form indicates an intensive action, emphasizing the act of cutting.
This word is used in the context of sacrificial practices, highlighting the seriousness of the covenant being established. The act of cutting the animals in half serves as a visual and physical representation of the commitment between Abram and God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יִּֽקַּֽח, he took, which governs the actions that follow. The structure includes several phrases: a prepositional phrase indicating the object, a participial phrase describing the cutting, and a final phrase indicating the arrangement of the halves.
The Hebrew word order emphasizes the actions taken by Abram, with the verbs leading the sentence. This structure highlights the sequential nature of the actions: taking, cutting, and laying.
Septuagint Backgroundgenerated
The Septuagint translates בָּתַר as διεῖλεν, which also means 'to cut.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the emphasis on the act of division.
The translation shows a consistent understanding of the covenant ritual, as the Septuagint preserves the imagery of cutting, aligning with the Hebrew text.
In plain words — the whole versegenerated
Genesis 15:10 shows Abram bringing animals to God and cutting them in half as part of a covenant ceremony. He arranged the halves opposite each other but did not cut the birds. This act symbolizes the seriousness of the covenant between Abram and God.
Frequently Asked Questionsgenerated
Cutting the animals in half was a traditional way to establish a covenant, symbolizing the commitment to uphold the terms of the agreement.
The text indicates that the birds were not cut, which may signify their different role in the covenant or the nature of the sacrifice.
Abram brought a heifer, a goat, and a ram, each three years old, along with a turtledove and a young pigeon.
Laying the halves opposite each other visually represents the covenant and the seriousness of the commitment being made.
Reflection Questionsgenerated
- What does the act of cutting animals in half teach us about the seriousness of commitments in our lives?
- How can we apply the concept of covenant in our relationships today?
- What does it mean to uphold a promise or commitment in our daily lives?
- In what ways can we remember the significance of covenants in our faith journey?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this passage, discussing the significance of Abram's actions in the context of covenant and sacrifice.
And he placed them opposite each other: but he did not separate the birds. However, birds descended upon the carcasses and the divisions thereof, and Abram drove them away. It does not pertain to the present work to explain the sacrament.Early Church Fathers on Genesis 15 →
And it is said, “But the birds divided he not,” because carnal people are divided among themselves. But those who are spiritual are not divided at all, whether they seclude themselves from the busy conversation of humankind,Early Church Fathers on Genesis 15 →
Now notice carefully Abraham is said to have divided the three animals into two parts and to have placed them one against the other.Early Church Fathers on Genesis 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 15:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took unto him all these,.... The heifer, goat, ram, turtle, and young pigeon, not to himself, but to the Lord, as he was bid, and offered them before him, as the above Targums paraphrase it;
Read John Gill on Genesis 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. Divided them in the midst - i:e., into halves.
Read Robert Jamieson on Genesis 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd he, i.e. Abram, who by Divine instinct and precept did all this which here follows, divided them in the midst, into two equal parts. This was done for two reasons. 1. To represent the torn and distracted condition in which his seed was to lie for a season. 2. To ratify God’ s covenant with Abram and his seed; for this was a rite used in making covenants, as appears both from Scripture, , and other authors. Laid each piece one against another, partly to encourage hope, that God would in his time put those parts together, and unite those dry bones, , and clothe them with flesh; and partly that the persons entering into covenant might pass between those parts, and so testify their union…
Read Matthew Poole on Genesis 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 15:10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.Ver. 10. Divided them in the midst.] In signum exitii foedifrago eventuri . This was the federal rite both among Jews and Gentiles, as it is to be seen in Virgil, describing the covevant of Romulus and Tatius. God also threateneth to cut the evil servant in twain (διχοτομησει) that forgetteth the covenant of his God. These dissected creatures are the oppressed Israelites; the parts laid each against other signify, that God will make them up again, though dissected; the fowls that came down upon them, are the Egyptians; Abram’ s chasing them away…
Read John Trapp on Genesis 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9, 10) Take me an heifer . . . —This form of making a covenant was probably that usual in Babylonia, and thus Abram received the assurance of his inheritance by means of a ceremonial with which he was familiar. But in most ancient languages men are said to cut or strike a covenant, because the most solemn formula involved either the cutting of victims in two, or striking them dead, as was the Roman manner. The severing of the bodies was not, as some suppose, to represent the two parties; but, as explained in Jeremiah 34:18-20, it set forth the penalty of perjury, and was usually accompanied by the imprecation upon the covenant-breaker of a destruction as complete as that which had befallen…
Read Charles John Ellicott on Genesis 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Divided them in the midst] The ancient method of making covenants. as well as the original word, have been already alluded to, and in a general way explained. See Genesis 6:18. The word covenant from con, together, and venio, I come, signifies an agreement, association, or meeting between two or more parties; for it is impossible that a covenant can be made between an individual and himself, whether God or man. This is a theological absurdity into which many have run; there must be at least two parties to contract with each other. And often there was a third party to mediate the agreement, and to witness it when made. Rabbi Solomon Jarchi says, "It was a custom with those who…
Read AdamClarke on Genesis 15 →CambridgeThe Cambridge Bible for Schools and Colleges7–19. The Ratification of the Promise by a Solemn Covenant The occasion of the covenant is distinct from that described in Genesis 15:1-6; but the connexion of thought is obvious. It is the man of faith who has the privilege of vision and is admitted into direct covenant relation with his God.
Read Cambridge on Genesis 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Divided them in the midst — Cut them into two halves, and placed the portions opposite to each other, with space enough for one to walk between. This explains the Hebrew expression λψϊαψιϊ, to cut a covenant.
Read Daniel Denison Whedon on Genesis 15 →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
So Abram brought all these to Him, split each of them down the middle, and laid the halves opposite each other. The birds, however, he did not cut in half.
He brought him all these, and divided them in the middle, and laid each half opposite the other; but he didn’t divide the birds.
So Abram brought all these to Him, split each of them down the middle, and laid the halves opposite each other. The birds, however, he did not cut in half.
So Abram took all these for him and then cut them in two and placed each half opposite the other, but he did not cut the birds in half.
Tyndale line
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not.
And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not.
And he took to him all these, and divided them in the midst, and laid each piece one against another: but the birds he did not divide.
So he tooke all these vnto him, and deuided them into the middes, and laid euery piece one against an other: but the birdes deuided he not.
Strictly literal
And he took all these, and divided them in the midst, and laid the half of each opposite its fellow; but the birds he did not divide.
and he taketh to him all these, and separateth them in the midst, and putteth each piece over against its fellow, but the bird he hath not divided;
and he takes all these to Him, and separates them in the midst, and puts each piece opposite its fellow, but the bird he has not divided;
And he took unto him all these, and divided them in the midst, and laid each piece one opposite the other; but the birds he did not divide.
He brought him all these, and cut them in two, and placed each half opposite the other, but he did not divide the birds.
From the Latin
And he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not.
Simplified
So Abram took and killed the three animals. Then he cut them in half, and placed each half opposite the other. However, he didn't cut the birds in half.
All these he took, cutting them in two and putting one half opposite the other, but not cutting the birds in two.
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 the Septuagint providing a close correspondence to the Hebrew. The Samaritan Pentateuch differs slightly, using the words for 'ox' and 'birds', indicating variations in the specific animals mentioned.
וַיִּֽקַּֽח־ ל֣וֹ אֶת־ כָּל־ אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִישׁ־ בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־ הַצִפֹּ֖ר לֹ֥א בָתָֽר׃
14 of the 17 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.
ויקח לו את כל אלה ויבתר אתם בתור ויתן אישׁ את בתרו לקראת רעהו ואת הצפורים לא בתר
2 words differ from the Masoretic Text: תור (ox), צפורים (bird)
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 Genesis 15:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
בָּתַר (bathar) is a primitive root meaning to cut in two or chop up. The entries emphasize its usage in the Qal and Piel forms, both indicating the action of dividing something. It is straightforwardly defined across the lexicons, with no significant disagreement noted.
[בָּתַר] vb. cut in two
base
H1334 בָּתַר cut in two
1334 bathar baw-thar'
a primitive root, to chop up:--divide.
בָּתַר (ba.tar) — to cut up.
1) to cut in two
1a) (Qal) to cut in two
1b) (Piel) to cut in two
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
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)
Conj | DirObjM — Particle · suffixHTo/Sp3mp
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
בֶ֫תֶר (bether) means 'part' or 'piece,' specifically referring to sections of an animal cut in half for sacrifices or in the context of covenants. It is derived from the root word for cutting, and its usage is primarily associated with the halves of animals.
[בֶ֫תֶר] n.m. part, piece
always of halves of animals cut in two in making covenants.
mountains of cutting, i.e. cleft mountains
base
H1335 בֶ֫תֶר part, piece
1335 bether beh'-ther
from 1334; a section:--part, piece.
see HEBREW for 01334
בֶּ֫תֶר (be.ter) — part.
1) part, piece
1a) of the parts of an animal cut in half for a sacrifice
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
צִפּוֹר (tsippowr) means 'bird' and can refer to a singular bird or birds collectively. It is derived from a root meaning 'to hop' and is associated with small birds like sparrows. The Aramaic equivalent is צְפַר (tse.phar).
צִפּוֹר, צִפֹּר 40 n.f. bird
base
H6833 צִפּוֹר, צִפֹּר bird
6833 tsippowr tsip-pore'
or tsippor {tsip-pore'}; from 6852; a little bird (as
hopping):--bird, fowl, sparrow.
see HEBREW for 06852
צִפּוֹר (tsip.por) — bird.
1) bird, fowl
1a) bird (singular)
1b) birds (coll)
Aramaic equivalent: tse.phar (צְפַר "bird" H6853)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בָּתַר (bathar) is a primitive root meaning to cut in two or chop up. The entries emphasize its usage in the Qal and Piel forms, both indicating the action of dividing something. It is straightforwardly defined across the lexicons, with no significant disagreement noted.
[בָּתַר] vb. cut in two
base
H1334 בָּתַר cut in two
1334 bathar baw-thar'
a primitive root, to chop up:--divide.
בָּתַר (ba.tar) — to cut up.
1) to cut in two
1a) (Qal) to cut in two
1b) (Piel) to cut in two
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
too.
See NUMBER.