Haggai 2:11 — Word Study
WLCכֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת שְׁאַל־ נָ֧א אֶת־ הַכֹּהֲנִ֛ים תּוֹרָ֖ה לֵאמֹֽר׃
BSAThis is whatkôh [thus, in this manner] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, a large group of people or things] saysʼâmar■ Askshâʼal ◂the priestskôhên [those who serve God and lead others in worship] for a rulingtôwrâh [concerning the law, instruction, please, I pray]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֥ה | thus | Adverb |
| אָמַ֖ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֑וֹת | of hosts | Noun common, feminine plural absolute |
| שְׁאַל־ | ask | Verb, Qal, imperative second person masculine singular |
| נָ֧א | please | Particle |
| אֶת־ | the object marker | Particle |
| הַכֹּהֲנִ֛ים | the priests | Particle, noun common masculine plural absolute |
| תּוֹרָ֖ה | instruction | Noun common, feminine singular absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “This is what the LORD of Hosts says: ‘Ask the priests for a ruling. |
| KJV | Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, |
| ASV | Thus saith Jehovah of hosts: Ask now the priests concerning the law, saying, |
| YLT | Thus said Jehovah of Hosts: 'Ask, I pray thee, the priests [of] the law, saying: |
| WEB | “Yahweh of Armies says: Ask now the priests concerning the law, saying, |
| BBE | These are the words of the Lord of armies: Put now a point of law to the priests, saying, |
The translations agree on the meaning of כֹּה as 'thus' or 'in this manner'.
The structure features a main clause followed by an imperative and a prepositional phrase, emphasizing the command to seek guidance.







8 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 — Haggai 2:11
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 Message of Haggaigenerated
Haggai 2:11 presents a directive from the LORD of Hosts, urging the people to seek a ruling from the priests. This instruction comes in the context of a broader message about holiness and the implications of their actions. Haggai's role as a prophet is to communicate God's will to the people, guiding them in their understanding of the law and their relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 10:10–11 | You must distinguish between the holy and the common, between the clean and the unclean, |
| 2 | Deuteronomy 33:10 | He will teach Your ordinances to Jacob and Your law to Israel; he will set incense before You and whole burnt offerings on Your altar. |
| 3 | Ezekiel 44:23–24 | They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean. |
| 4 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
| 5 | Titus 1:9 | He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כֹּה, kohgenerated
The word כֹּה (koh) is an adverb that means 'thus' or 'in this manner.' It can also indicate a location or time, such as 'here' or 'now.' The parsing as an adverb shows its function in the sentence, setting the stage for what follows.
This word is built from a prefix meaning 'like' and a root related to 'to be.' It is used to introduce the LORD's declaration, emphasizing the manner in which the command is given.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of כֹּה as 'thus' or 'in this manner'.
Sentence Structuregenerated
The finite verb אָמַר (amar), meaning 'he says,' governs the entire verse. The structure includes an imperative verb שְׁאַל (she'al), which instructs the audience to ask, and a noun phrase הַכֹּהֲנִים (ha.kohenim), identifying the priests as the subjects of inquiry.
The order of the words emphasizes the imperative nature of the instruction, with the command to ask positioned prominently.
Septuagint Backgroundgenerated
In the Septuagint, כֹּה is rendered as τάδε (tade), which translates to 'these things' or 'thus.' This choice reflects a similar emphasis on the manner of the instruction, though it shifts slightly in focus.
The use of τάδε indicates a broader context of God's command, aligning with the Hebrew intent while adapting to the Greek audience.
In plain words — the whole versegenerated
Haggai 2:11 tells us that the LORD of Hosts instructs the people to ask the priests for guidance. This highlights the importance of seeking wisdom from those who serve God, particularly in matters of the law and worship.
Frequently Asked Questionsgenerated
Asking the priests for a ruling means seeking their guidance on matters of the law and spiritual practice, as they were responsible for interpreting God's commands.
This phrase emphasizes the authority of God's message, indicating that what follows is a direct command from the LORD.
This verse addresses the need for the people to understand the implications of their actions and how they relate to holiness, as defined by God's laws.
The priests serve as intermediaries between God and the people, providing instruction and guidance on how to live according to God's laws.
Reflection Questionsgenerated
- How can I seek guidance from spiritual leaders in my own life?
- What does it mean to me that the LORD of Hosts speaks through His prophets?
- In what ways can I better understand the laws and instructions given in Scripture?
- How can I apply the principle of asking for counsel in my daily decisions?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight its significance in understanding the role of priests and the importance of divine instruction.
. On the twenty-fourth day of the ninth month, in the second year of Darius ((Vulg. adds King)), the word of the Lord came to the prophet Haggai, saying: Thus says the Lord of hosts;Early Church Fathers on Haggai 2 →
He writes to Timothy, who had been trained in the holy writings from a child, exhorting him to study them diligently and not to neglect the gift that was given him with the laying on of the hands of the presbytery.Early Church Fathers on Haggai 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Haggai 2:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord of hosts,.... To Haggai the prophet: ask now the priests [concerning] the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts
Read John Gill on Haggai 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, Sacrifices without obedience (in respect to God's command to
Read Robert Jamieson on Haggai 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus saith the Lord of hosts: the prophet comes with his double parable, or problem, but not of his own head, but in the name of the Lord of hosts. Ask; consult with, desire the solution of the following case. The priests; whose office bound them to study the law, and to answer all cases of conscience, their lips should retain knowledge, . Concerning the law; what the law saith in the case; not what the church, but what the Scripture saith.
Read Matthew Poole on Haggai 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 2:11 Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying,Ver. 11. Ask now the priest concerning the law] For who should know the law better than the priests? And who so fit to resolve cases of conscience as they? It was their office, Leviticus 10:10-11 Deuteronomy 33:10 Malachi 2:7. See the note there. It was an evil time with God’ s people when he was put to complain, "Who is blind, but my servant? or deaf, as my messenger that I sent?" Isaiah 42:19. When the prophet was a fool, the spiritual man was mad for the multitude of their iniquity, and the great hatred, Hosea 9:7. Varro upbraided the Roman priests of old with their gross ignorance of many things…
Read John Trapp on Haggai 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-19) The Fourth Utterance.—The recent season of scarcity is again accounted for and immediate blessings are announced. This address dates about two months later than its predecessor—viz., from the ninth month—scil., Chisleu (November—December), when the early rain would be looked for to water the newly-sown crops. At such a time, especially after the scarcity of the preceding season, there would naturally be great anxiety about agricultural prospects.
Read Charles John Ellicott on Haggai 2 →
CambridgeThe Cambridge Bible for Schools and Colleges11. Ask now the priests concerning the law] Lit., ask of the priests law, or the law. The construction is a double accusative after the verb ask. (Comp. Isaiah 45:11.) The word law may be used here and in Malachi 2:7, without the article, in the sense of “instruction,” or “direction.” Such “law” or instruction would, however, always be derived from “the law” of God by Moses, of which the priests were the authorised interpreters. Leviticus 10:11; Deuteronomy 17:8-13; Deuteronomy 33:10.
Read Cambridge on Haggai 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleAsk now the priests concerning the law - The priests answer rightly, that, by the law, insulated unholiness spread further than insulated holiness.
Read Albert Barnes on Haggai 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Ask now the priests concerning the law — The consulting of the priests was only preparatory to the prophet’s real message; their reply was to serve him as a starting point. Literally, ask a law — ask for instruction.
Read Daniel Denison Whedon on Haggai 2 →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
“This is what the LORD of Hosts says: ‘Ask the priests for a ruling.
“Yahweh of Armies says: Ask now the priests concerning the law, saying,
“This is what the LORD of Hosts says: ‘Ask the priests for a ruling.
“The Lord who rules over all says, ‘Ask the priests about the law.
Tyndale line
Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,
Thus saith Jehovah of hosts: Ask now the priests concerning the law, saying,
Thus saith the LORD of hosts: Ask now the priests concerning the law, saying,
Thus saith the LORD of hosts, Ask now the priests concerning the law, saying,
In the foure and twentieth day of the ninth moneth, in the second yeere of Darius, came the worde of the Lord vnto the Prophet Haggai, saying,
Strictly literal
Thus saith Jehovah of hosts: Ask now the priests [concerning] the law, saying,
Thus said Jehovah of Hosts: 'Ask, I pray thee, the priests [of] the law, saying:
Thus said YHWH of Hosts: “Now ask the priests of the Law, saying,
Thus hath said the Lord of hosts, Do ask the priests concerning the law, saying,
“Yahweh of hosts says this: Ask the priests concerning the law, and say,
From the Latin
In the four and twentieth day of the ninth month, in the second year of Darius the king, the word of the Lord came to Aggeus the prophet, saying:
Simplified
“This is what the Lord Almighty says: Ask the priests about the law.
These are the words of the Lord of armies: Put now a point of law to the priests, saying,
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. Eight of the ten words match, indicating a strong consistency in the message conveyed, despite differences in word order.
כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת שְׁאַל־ נָ֧א אֶת־ הַכֹּהֲנִ֛ים תּוֹרָ֖ה לֵאמֹֽר׃
8 of the 10 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 Haggai 2:11
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular absoluteHNcfsa
in-struk'-shun.
See CATECHIST; EDUCATION; SCHOOL.
→ From nature Pr 24:30-34; Ec 1:13-18; 3; 4:1; Mt 6:25-30
→ See PARABLES
→ From the study of human nature Ec 3; 4; 5; 6; 7; 8; 9; 10; 11; 12
→ By Object Lessons
The pot of manna Ex 16:32
→ The pillar of twelve stones at the fords of the Jordan River Jos 4:19-24
→ Fringes on the borders of garments Nu 15:38,39
→ Symbolically wearing sackcloth and going barefoot Isa 20:2,3
→ The linen sash Jer 13:1-11
(1) The Value of
--SEE Knowledge (3), KNOWLEDGE
Wisdom (5), WISDOM
(2) Examples of Spiritual
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
