Leviticus 23:35 — Word Study
WLCבַּיּ֥וֹם הָרִאשׁ֖וֹן מִקְרָא־ קֹ֑דֶשׁ כָּל־ מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃
BSAOn the firstriʼshôwn [primary, initial] dayyôwm [there shall be] a sacredqôdesh [holy, set-apart] assemblymiqrâʼ [public gathering, convocation] You must notlôʼ doʻâsâh▸ anykôl ◂regular workmᵉlâʼkâh [servile, ordinary, occupation or labor]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֥וֹם | [is] on the day | Preposition, noun common masculine singular absolute |
| הָרִאשׁ֖וֹן | first | Particle |
| מִקְרָא־ | a convocation of | Noun common, masculine singular construct |
| קֹ֑דֶשׁ | holiness | Noun common, masculine singular absolute |
| כָּל־ | any | Noun common, masculine singular construct |
| מְלֶ֥אכֶת | work of | Noun common, feminine singular construct |
| עֲבֹדָ֖ה | servitude | Noun common, feminine singular absolute |
| לֹ֥א | not | Particle |
| תַעֲשֽׂוּ׃ | you will do | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the first day there shall be a sacred assembly. You must not do any regular work. |
| KJV | On the first day shall be an holy convocation: ye shall do no servile work therein. |
| ASV | On the first day shall be a holy convocation: ye shall do no servile work. |
| YLT | on the first day [is] a holy convocation, ye do no servile work, |
| WEB | On the first day shall be a holy convocation. You shall do no regular work. |
| BBE | On the first day there will be a holy meeting: do no field-work. |
Where they part company is מְלֶ֥אכֶת — see How Translations Differ.
The sentence has a main clause followed by a prohibition, clearly delineating the command for the assembly and the restriction on work.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbעָשָׂה
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 23:35
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 Feast of Tabernacles Instructionsgenerated
Leviticus 23:35 provides specific instructions for the first day of the Feast of Tabernacles, emphasizing the importance of a sacred assembly. This festival is a time for the Israelites to gather and remember God's provision, marked by a cessation of regular work to focus on worship and community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 23:7–8 | On the first day you are to hold a sacred assembly; you are not to do any regular work. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יוֹם, bai.Yomgenerated
The Hebrew word יוֹם (yom) means 'day' and can refer to various time periods, from a literal 24-hour day to a broader span. Its parsing as a noun indicates it is a common masculine singular term, used extensively throughout the Bible.
In this verse, יוֹם emphasizes the significance of the specific day designated for the sacred assembly, marking it as a time of holiness and community gathering.
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 finite verb תַעֲשֽׂוּ (ta'asu), meaning 'you will do,' governs the entire verse, with two noun phrases and an adjective phrase providing details about the assembly and the nature of work prohibited.
The structure emphasizes the command not to perform any regular work on this sacred day, highlighting the importance of the assembly.
Septuagint Backgroundgenerated
The Septuagint translates יוֹם as ἡμέρα (hēmera), which also means 'day,' maintaining the same temporal reference as the Hebrew.
The choice of κλητὴ for מִקְרָא indicates a focus on the assembly's nature as a calling together, consistent with the Hebrew meaning.
In plain words — the whole versegenerated
Leviticus 23:35 instructs the Israelites to hold a sacred assembly on the first day of the Feast of Tabernacles, prohibiting any regular work. This emphasizes the importance of setting apart time for worship and community.
Frequently Asked Questionsgenerated
The sacred assembly is a time for the community to gather in worship and remembrance of God's provision during the Feast of Tabernacles.
Regular work is prohibited to allow the people to focus on worship and the sacred nature of the day, emphasizing rest and reverence.
This instruction parallels other festival observances in the Torah, where specific days are set apart for sacred gatherings and rest.
The 'first day' indicates the beginning of the Feast of Tabernacles, marking it as a significant start to the week-long celebration.
Reflection Questionsgenerated
- How can I set apart time for worship in my own life, similar to the sacred assembly?
- What are some ways I can encourage others to participate in community gatherings?
- Why do you think God emphasizes rest during the sacred assembly?
- How can understanding the significance of this day enhance my appreciation for the festivals?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 23:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOn the first day [shall be] an holy convocation,.... When they should be called together to holy exercises, to prayer, praising, and reading the law; and at this present time they observe this day,
Read John Gill on Leviticus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses, saying, The feast of tabernacles , [ chag (H2282) ha-Cukowt (H5521), festival of the booths (see the notes at Exodus 23:16; Exodus 34:22, where it is called, chag
Read Robert Jamieson on Leviticus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) on the first day shall be an holy convocation.—At daybreak of this day one of the priests, accompanied by a jubilant procession and a band of music, went with a golden pitcher to the pool of Siloam, and having filled it with water, returned with it to the Temple in time to join his brother-priests in the morning sacrifices. He entered from the south through the water-gate, when he was welcomed by three blasts of the trumpets. He then ascended the steps of the altar with another priest, who carried a pitcher of wine for the drink offering. The two priests turned to the left of the altar, where two silver basins were fixed with holes at the bottom, and simultaneously poured into their…
Read Charles John Ellicott on Leviticus 23 →CambridgeThe Cambridge Bible for Schools and Colleges23–36. Three festivals, the Blowing of Trumpets, the Day of Atonement, the Feast of Tabernacles (P).
Read Cambridge on Leviticus 23 →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
On the first day there shall be a sacred assembly. You must not do any regular work.
On the first day shall be a holy convocation. You shall do no regular work.
On the first day there shall be a sacred assembly. You must not do any regular work.
On the first day is a holy assembly; you must do no regular work.
Tyndale line
On the first day shall be an holy convocation: ye shall do no servile work therein.
On the first day shall be a holy convocation: ye shall do no servile work.
On the first day shall be an holy convocation: ye shall do no servile work.
On the first day shall be a holy convocation: ye shall do no servile work in it .
In the first day shalbe an holie conuocation: ye shall do no seruile worke therein.
Strictly literal
On the first day there shall be a holy convocation: no manner of servile work shall ye do.
on the first day [is] a holy convocation, ye do no servile work,
the first day [is] a holy convocation, you do no servile work;
On the first day shall be a holy convocation; no servile work shall ye do.
On the first day there must be a holy assembly. You must do no ordinary work.
From the Latin
The first day shall be called most solemn and most holy: you shall do no servile work therein. And seven days you shall offer holocausts to the Lord.
Simplified
On the first day have a holy meeting. You must not do any of your usual work.
On the first day there will be a holy meeting: do no field-work.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 9 out of 9 words matched. The Samaritan Pentateuch differs only in the spelling of הָרִאשׁוֹן as הראישׁון, but the meaning remains the same.
בַּיּ֥וֹם הָרִאשׁ֖וֹן מִקְרָא־ קֹ֑דֶשׁ כָּל־ מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃
9 of the 9 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.
ביום הראישׁון מקרא קדשׁ כל מלאכת עבדה לא תעשׂו
1 word differs from the Masoretic Text: ראישׁון (first)
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 23:35
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aomsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
מִקְרָא (miqra') refers to a public gathering or assembly, often for a sacred purpose, such as a convocation or reading. It is derived from the root meaning to call out, encompassing the act of calling people together for a meeting or rehearsal. The term appears in contexts related to communal worship and gatherings.
מִקְרָא 28 n.m. convocation, convoking, reading
base
H4744 מִקְרָא convocation, convoking, reading
4744 miqra' mik-raw'
from 7121; something called out, i.e. a public meeting (the
act, the persons, or the place); also a rehearsal:--assembly,
calling, convocation, reading.
see HEBREW for 07121
מִקְרָא (miq.ra) — assembly.
1) convocation, convoking, reading, a calling together
1a) convocation, sacred assembly
1b) convoking
1c) reading
N-ms — Noun common · masculine singular constructHNcmsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
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
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
N-fs — Noun common · feminine singular constructHNcfsc
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…
עֲבֹדָה (abodah) refers to various forms of labor or service, including the work of a servant or slave, the service of captives or subjects, and the service of God. It is built from the root word for work and encompasses a range of meanings related to labor and ministry.
עֲבֹדָה, and (Chr) עֲבוֹדָה 146 n.f. labour, servicelabour, work
labour of servant or slave
labour, service of captives or subjects
service of God
base
H5656 עֲבֹדָה, and עֲבוֹדָה labour . labour, work
. labour of servant or slave
. labour, service of captives or subjects
. service of God
5656 `abodah ab-o-daw'
or mabowdah {ab-o-daw'}; from 5647; work of any kind:--act,
bondage, + bondservant, effect, labour, ministering(-try),
office, service(-ile, -itude), tillage, use, work, X wrought.
see HEBREW for 05647
עֲבֹדָה (a.vo.dah) — service.
: service[as_servant/slave]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: ministry.
: ministry[for_God]/tabernacle]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: work.
: work/labour
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
sur'-vi-tud.
See SERVANT; SLAVE.
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp