Leviticus 10:11 — Word Study
WLCוּלְהוֹרֹ֖ת אֶת־ בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל־ הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֲלֵיהֶ֖ם בְּיַד־ מֹשֶֽׁה׃ פ
BSAso that you may teachyârâh [point out, show, or instruct] the Israelitesbên [sons of Jacob, God's chosen people] allkôl the statuteschôq [decrees, laws, or ordinances] thatʼăsher the LORDYᵉhôvâh [Yehovah, the covenant God] has givendâbar■ [spoken, commanded, or entrusted] themʼêl throughyâd [by the hand of, or by means of] MosesMôsheh [the leader, prophet, and mediator]
| Greek | English | Parsing |
|---|---|---|
| וּלְהוֹרֹ֖ת | and to teach | Conjunction, preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| אֵ֚ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֣חֻקִּ֔ים | the statutes | Particle, noun common masculine plural absolute |
| אֲשֶׁ֨ר | which | Particle |
| דִּבֶּ֧ר | he has spoken | Verb, Piel, perfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֲלֵיהֶ֖ם | to them | Preposition, suffix |
| בְּיַד־ | by [the] hand of | Preposition, 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 | so that you may teach the Israelites all the statutes that the LORD has given them through Moses.” |
| KJV | And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses. |
| ASV | and that ye may teach the children of Israel all the statutes which Jehovah hath spoken unto them by Moses. |
| YLT | and to teach the sons of Israel all the statutes which Jehovah hath spoken unto them by the hand of Moses.' |
| WEB | You are to teach the children of Israel all the statutes which Yahweh has spoken to them by Moses.” |
| BBE | Teaching the children of Israel all the laws which the Lord has given them by the hand of Moses. |
Where they part company is in the teaching verb וּלְהוֹרֹ֖ת — see How Translations Differ.
The main verb introduces the teaching mandate, with several phrases elaborating on the specifics of what is to be taught.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbדָבַר
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 — Leviticus 10:11
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 — Instructions for the Priestsgenerated
Leviticus 10:11 provides a directive for Moses to teach the Israelites the statutes given by the LORD. This instruction emphasizes the importance of conveying God's laws to His chosen people, ensuring they understand the distinctions between holy and common, clean and unclean, as outlined in the surrounding verses. The context is crucial as it follows the establishment of the priesthood, highlighting their role in guiding the community in adherence to God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 24:8 | In cases of infectious skin diseases, be careful to diligently follow everything the Levitical priests instruct you. Be careful to do as I have commanded them. |
| 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 | 2 Chronicles 17:9 | They taught throughout Judah, taking with them the Book of the Law of the LORD. They went throughout the towns of Judah and taught the people. |
| 4 | 2 Chronicles 30:22 | And Hezekiah encouraged all the Levites who performed skillfully before the LORD. For seven days they ate their assigned portion, sacrificing fellowship offerings and giving thanks to the LORD, the God of their fathers. |
| 5 | Nehemiah 8:2–8 | On the first day of the seventh month, Ezra the priest brought the Law before the assembly of men and women and all who could listen and understand. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — וּלְהוֹרֹ֖ת, u.le.ho.Rotgenerated
The Hebrew word יָרָה (*yarah*) is a hiphil infinitive construct meaning 'to teach' or 'to instruct.' It is built from the root that implies actions like pointing out or directing, akin to shooting an arrow towards a target. This word captures the essence of imparting knowledge and guidance, crucial for the priestly role in teaching the statutes.
The passive aspect of this verb indicates that the act of teaching is not merely a personal endeavor but a divinely appointed responsibility. The use of this term in the context of Leviticus underscores the seriousness of the task at hand, as the priests are to ensure that the Israelites are well-informed about the laws that govern their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses teach for the Hebrew word וּלְהוֹרֹ֖ת.
Sentence Structuregenerated
The finite verb governing the structure is וּלְהוֹרֹ֖ת, to teach, which is followed by a noun phrase indicating the object: אֶת־בְּנֵי יִשְׂרָאֵל, the Israelites. The structure is straightforward, with the verb at the forefront, emphasizing the action of teaching as central to the verse.
The additional phrases provide clarity on what is to be taught: כָּל־הַ֣חֻקִּ֔ים, all the statutes, and the source of these statutes, אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה, which the LORD has spoken, through בְּיַד־מֹשֶֽׁה, by the hand of Moses.
Septuagint Backgroundgenerated
The Septuagint translates וּלְהוֹרֹ֖ת as συμβιβάσεις, which means 'to teach' or 'to instruct.' This choice reflects a direct interpretation of the Hebrew intent, emphasizing the role of Moses in conveying God's laws.
The Greek word captures the essence of instruction, aligning closely with the Hebrew meaning and reinforcing the importance of teaching the statutes to the Israelites.
In plain words — the whole versegenerated
Leviticus 10:11 instructs Moses to teach the Israelites all the statutes given by the LORD. This verse highlights the importance of understanding God's laws, which are essential for the community's spiritual and moral guidance.
Frequently Asked Questionsgenerated
Teaching the statutes is essential for the Israelites to understand God's laws and live according to His will, ensuring their spiritual and communal integrity.
Moses, as the leader and mediator, is tasked with teaching the Israelites, emphasizing the role of leadership in spiritual instruction.
Distinguishing between holy and common helps the Israelites understand their relationship with God and the importance of living according to His standards.
While the statutes were given to the Israelites, the principles of God's laws continue to guide believers today in understanding holiness and moral living.
Reflection Questionsgenerated
- How can I apply the principles of God's statutes in my daily life?
- In what ways can I share the teachings of God's word with others?
- What does it mean to distinguish between the holy and the common in my own life?
- How can I ensure that I am teaching others about God's laws effectively?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 10:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd that ye may teach the children of Israel all the statutes,.... Laws, precepts, ordinances, moral, ceremonial, and judicial, which was the business of the priests to do, Malachi 2:7 but one
Read John Gill on Leviticus 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Aaron, saying, Do not drink wine ... This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe, has given rise to an
Read Robert Jamieson on Leviticus 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat ye may teach; be apt to teach aright, which drunken persons are very unfit to do.
Read Matthew Poole on Leviticus 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 10:11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.Ver. 11. And that ye may teach.] The priest’ s lips should both preserve knowledge and present it to the people; even all the counsel of God. "To give the knowledge of salvation by the remission of sins."
Read John Trapp on Leviticus 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) And that ye may teach.—The priests were not only to keep sober to be able to decide the questions of ritual, but they were to teach the people, since the ceremonial law affected domestic life and social intercourse (Deuteronomy 33:10; Malachi 2:7). For neglecting these duties, the prophet charges them :—“Her priests have violated my law, and have profaned my holy things: they have put no difference between the holy and the profane, neither have they showed difference [i.e., taught the people the difference] between the unclean and the clean” (Ezekiel 22:26).
Read Charles John Ellicott on Leviticus 10 →CambridgeThe Cambridge Bible for Schools and Colleges10, 11. This passage may well have an immediate relation to the preceding context, as meaning that perfect sobriety was required in order to enable them to discriminate between ‘holy’ and ‘common’ and to give right Torah. Others have thought that the words in the last clause of Lev 10:11 ‘the Lord hath spoken’ shew that it is not connected with Leviticus 10:8, and that Leviticus 10:9 seems marked off by its last clause from what follows. Leviticus 10:10 would form an appropriate introduction to chs. 11–15. Driver and White (Haupt’s SBOT., ad loc.) think that something may have fallen out here. (5) The law of eating the holy things (12–15) The reference is to the Meal-Offering and…
Read Cambridge on Leviticus 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. That ye may teach — The priest was the earliest religious teacher of the Levitical law, “for the priest’s lips should keep knowledge, and they should seek the law at his mouth.” Malachi 2:7.
Read Daniel Denison Whedon on Leviticus 10 →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 that you may teach the Israelites all the statutes that the LORD has given them through Moses.”
You are to teach the children of Israel all the statutes which Yahweh has spoken to them by Moses.”
so that you may teach the Israelites all the statutes that the LORD has given them through Moses.”
and to teach the Israelites all the statutes that the Lord has spoken to them through Moses.”
Tyndale line
And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
and that ye may teach the children of Israel all the statutes which Jehovah hath spoken unto them by Moses.
and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
And that ye may teach the children of Israel all the statutes which the LORD hath spoken to them by the hand of Moses.
And that ye may teach the children of Israel all the statutes which the Lord hath commanded them by the hand of Moses.
Strictly literal
and that ye may teach the children of Israel all the statutes which Jehovah hath spoken to them by the hand of Moses.
and to teach the sons of Israel all the statutes which Jehovah hath spoken unto them by the hand of Moses.'
and to teach the sons of Israel all the statutes which YHWH has spoken to them by the hand of Moses.”
And that ye may be able to teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.
so that you may teach the people of Israel all the statutes that Yahweh has commanded through Moses.”
From the Latin
And may teach the children of Israel all my ordinances which the Lord hath spoken to them by the hand of Moses.
Simplified
so you can teach the Israelites all the regulations that the Lord has given to them through Moses.”
Teaching the children of Israel all the laws which the Lord has given them by the hand of Moses.
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 is supported by the Septuagint, which matches 11 of the 13 words. The Samaritan Pentateuch differs by one word, using הורות instead of וּלְהוֹרֹ֖ת, indicating a similar but slightly varied approach to the teaching mandate.
וּלְהוֹרֹ֖ת אֶת־ בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל־ הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֲלֵיהֶ֖ם בְּיַד־ מֹשֶֽׁה׃ פ
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ולהורות את בני ישׂראל את כל החקים אשׁר דבר יהוה אליהם ביד משׁה
1 word differs from the Masoretic Text: הורות (teach)
[ולהורת] את בני ישראל את כל החקים [אשר] דבר [יהוה] [אלי׳הם] [ביד] משה
4 words on the leather — 4 partly restored, 5 supplied entire by an editor.
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 Leviticus 10:11
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.
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
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 constructHNcmsc
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).
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/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…
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
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(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
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…