Leviticus 23:5 — Word Study
WLCבַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָעַרְבָּ֑יִם פֶּ֖סַח לַיהוָֽה׃
BSAThe Passoverpeçach [Jehovah's Passover, a festival of remembrance] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] begins atbêyn [starts, commences] twilightʻereb [between the evenings, at sunset] on the fourteenthʼarbaʻ daychôdesh of the firstriʼshôwn [primary, initial] monthchôdesh [lunar cycle, new moon]
| Greek | English | Parsing |
|---|---|---|
| בַּחֹ֣דֶשׁ | [is] in the month | Preposition, noun common masculine singular absolute |
| הָרִאשׁ֗וֹן | first | Particle |
| בְּאַרְבָּעָ֥ה | on [day] four- | Preposition |
| עָשָׂ֛ר | teen | |
| לַחֹ֖דֶשׁ | of the month | Preposition, noun common masculine singular absolute |
| בֵּ֣ין | between | Prep |
| הָעַרְבָּ֑יִם | the evenings | Particle, noun common masculine dual absolute |
| פֶּ֖סַח | a passover | Noun |
| לַיהוָֽה׃ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Passover to the LORD begins at twilight on the fourteenth day of the first month. |
| KJV | In the fourteenth day of the first month at even is the LORD’s passover. |
| ASV | In the first month, on the fourteenth day of the month at even, is Jehovah’s passover. |
| YLT | in the first month, on the fourteenth of the month, between the evenings, [is] the passover to Jehovah; |
| WEB | In the first month, on the fourteenth day of the month in the evening, is Yahweh’s Passover. |
| BBE | In the first month, on the fourteenth day of the month at nightfall, is the Lord's Passover; |
Where they part company is in the phrasing of פֶּסַח — see How Translations Differ.
The sentence has a main clause with several prepositional phrases that provide details about the timing and nature of the Passover.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 23:5
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 Appointed Feasts of the LORDgenerated
Leviticus 23:5 establishes the timing for the Passover, a key festival in the Hebrew calendar. This verse is part of a larger section detailing the appointed feasts that the Israelites are to observe, which includes the Feast of Unleavened Bread that follows immediately after Passover. The significance of these festivals is rooted in the remembrance of God's deliverance of Israel from Egypt, as outlined in Exodus 12:2-14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:2–14 | “This month is the beginning of months for you; it shall be the first month of your year. |
| 2 | Exodus 13:3–10 | So Moses told the people, “Remember this day, the day you came out of Egypt, out of the house of slavery; for the LORD brought you out of it by the strength of His hand. And nothing leavened shall be eaten. |
| 3 | Exodus 23:15 | You are to keep the Feast of Unleavened Bread as I commanded you: At the appointed time in the month of Abib you are to eat unleavened bread for seven days, because that was the month you came out of Egypt. No one may appear before Me empty-handed. |
| 4 | Numbers 9:2–7 | “The Israelites are to observe the Passover at its appointed time. |
| 5 | Numbers 28:16 | The fourteenth day of the first month is the LORD’s Passover. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֹדֶשׁ, ba.Cho.deshgenerated
The term חֹדֶשׁ (chodesh) refers to the concept of a month, specifically linked to the new moon and the lunar cycle. It marks the beginning of a new month in the Hebrew calendar, which is crucial for determining the timing of festivals and events.
As a noun, it is in the masculine singular form, indicating its function as a timekeeping term. The word emphasizes the connection between the lunar phases and the religious observances of the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is introduced by the finite verb יָחֵל, begins, which governs the entire sentence. The structure includes prepositional phrases that specify the timing and nature of the event.
The phrase בַּחֹדֶשׁ (in the month) specifies the temporal context, while the subsequent phrases detail the specific day and time of the Passover, highlighting the importance of precise observance.
Septuagint Backgroundgenerated
The Septuagint translates חֹדֶשׁ as μηνὸς, which also means 'month'. This choice reflects a direct correspondence to the Hebrew term, maintaining the lunar cycle's significance in the context of the festival.
The translation of פֶּסַח as πάσξα indicates a direct borrowing of the term, preserving its meaning related to the Passover festival.
In plain words — the whole versegenerated
Leviticus 23:5 tells us that the Passover festival begins at twilight on the fourteenth day of the first month. This marks an important time in the Hebrew calendar when the Israelites remember God's deliverance during the Exodus.
Frequently Asked Questionsgenerated
The Passover commemorates the Israelites' deliverance from slavery in Egypt, as described in Exodus 12:14.
The timing, beginning at twilight, is crucial for the correct observance of the festival, as it marks the transition into a new day in the Hebrew calendar.
This phrase refers to the time period from sunset until the onset of complete darkness, signifying the proper time for the Passover sacrifice.
The Passover is closely followed by the Feast of Unleavened Bread, highlighting a continuous observance that commemorates God's deliverance.
Reflection Questionsgenerated
- How can I remember and celebrate God's deliverance in my own life?
- What significance do the appointed feasts hold for my understanding of God's faithfulness?
- In what ways can I observe the timing of spiritual events in my life?
- How can I share the meaning of the Passover with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 23:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the fourteenth [day] of the first month,.... The month Nisan, the same with Abib, the month in which the children of Israel came out of Egypt, for which reason it was made the first month in the
Read John Gill on Leviticus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the fourteenth day of the first month at even is the LORD's passover.
Read Robert Jamieson on Leviticus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 23:5 In the fourteenth [day] of the first month at even [is] the LORD’ S passover.Ver. 5. In the fourteenth day.]
Read John Trapp on Leviticus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) In the fourteenth day of the first month.—This month is called Abib in the Pentateuch (Exodus 13:4; Exodus 23:15; Deuteronomy 16:1), and Nisan in the later books of Scripture (Nehemiah 2:1; Esther 3:7). The fourteenth day of this month is about the beginning of April. On this day, which was called both “the preparation for the Passover” (John 19:14), and “the first day of Passover,” all handicraftsmen, with the exception of tailors, barbers, and laundresses, were obliged to relinquish work either from morning or from noon, according to the custom of the different places in Palestine. Leaven was only eaten till midday, and it had to be burned in the afternoon. The time for desisting from…
Read Charles John Ellicott on Leviticus 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The Lord's passover.] See this largely explained in the notes on Exodus 12:21-27.
Read AdamClarke on Leviticus 23 →CambridgeThe Cambridge Bible for Schools and CollegesFeasts of the Passover and Unleavened Bread (5–8) The law in detail is set forth Exodus 12, and is accordingly here assumed as known, and only the chief regulations are mentioned. 5. the first month] corresponding to the latter part of March with the former part of April. Here, as elsewhere, P denotes the months by numbers only, whereas JE and Deut. give them the names by which they were known in Canaan or Phoenicia, in this case Abib (Exodus 13:4; Exodus 23:15; Exodus 34:18; Deuteronomy 16:1), while in Nehemiah 2:1; Esther 3:7 it is called by its Babylonian name Nisan. See further in Driver (C.B.), Exodus 12:2. on the fourteenth day of the month at even] The Jewish day commencing at…
Read Cambridge on Leviticus 23 →Albert Barnes1798–1870Barnes' Notes on the BibleIn these verses, the Passover, or Paschal Supper, and the Feast of Unleavened Bread, are plainly spoken of as distinct feasts. See Exodus 12:6, Exodus 12:15, Exodus 12:17; Numbers 28:16-17. Leviticus 23:5 See Exodus 12:6.
Read Albert Barnes on Leviticus 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE , Leviticus 23:4-8. 5. First month — This was called Abib previous to the Babylonish captivity, and Nisan afterward.
Read Daniel Denison Whedon 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
The Passover to the LORD begins at twilight on the fourteenth day of the first month.
In the first month, on the fourteenth day of the month in the evening, is Yahweh’s Passover.
The Passover to the LORD begins at twilight on the fourteenth day of the first month.
In the first month, on the fourteenth day of the month, at twilight, is a Passover offering to the Lord.
Tyndale line
In the fourteenth day of the first month at even is the LORD’s passover.
In the first month, on the fourteenth day of the month at even, is Jehovah’s passover.
In the first month, on the fourteenth day of the month at even, is the LORD’S passover.
In the fourteenth day of the first month at evening is the LORD'S passover.
In the first moneth, and in the fourteenth day of the moneth at euening shalbe ye Passeouer of the Lord.
Strictly literal
In the first month, on the fourteenth of the month, between the two evenings, is the passover to Jehovah.
in the first month, on the fourteenth of the month, between the evenings, [is] the passover to Jehovah;
in the first month, on the fourteenth of the month, between the evenings, [is] the Passover to YHWH;
On the fourteenth day of the first month, toward evening, is the passover-lamb to be offered unto the Lord.
In the first month, on the fourteenth day of the month at twilight, is Yahweh's Passover.
From the Latin
The first month, the fourteenth day of the month at evening, is the phase of the Lord:
Simplified
The Lord's Passover starts on the evening of the fourteenth day of the first month.
In the first month, on the fourteenth day of the month at nightfall, is the Lord's Passover;
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 states that the Passover to the LORD begins at twilight on the fourteenth day of the first month, and this is confirmed by the Septuagint, which matches all nine words in a word-by-word correspondence. However, the Samaritan Pentateuch differs slightly by using the word 'יום' (day) and 'ראישׁון' (first), while the Dead Sea Scrolls also exhibit some variations, with the first scroll (1Q3) having one word on the leather and eight supplied by an editor, and the second scroll (4Q24) showing three words on the leather with six supplied. Overall, the core message remains consistent across these texts, but the differences highlight variations in wording and preservation methods.
בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָעַרְבָּ֑יִם פֶּ֖סַח לַיהוָֽה׃
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.
בחדשׁ הראישׁון בארבעה עשׂר יום לחדשׁ בין הערבים פסח ליהוה
2 words differ from the Masoretic Text: ראישׁון (first), יום (day)
[בחדש] [הראשון] [בארבעה] [עשר] [לחדש] בין [הערבים] [פסח] [ליהוה]
1 word on the leather — 8 supplied entire by an editor.
[בחדש] [הראשון] [בארבעה] [עשר] לחדש בין הערבים [פסח] [ליהוה]
3 words on the leather — 6 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 23:5
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.
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
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
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Prep | Adj — PrepositionHR/Acbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsa — HAcbsa
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Art | N-md — Particle · noun common masculine dual absoluteHTd/Ncmda
פֶּ֫סַח (pesach) refers to the Passover, encompassing the sacrifice associated with it, the animal victim, and the festival itself. It is derived from a root meaning 'exemption' and is used specifically in the context of the Jewish Passover. The term is also linked to the Greek word 'pascha'.
פֶּ֫סַח n.m. passover
sacrifice of passover, involving communion meal, hence a species of peace-offering
the animal victim of the passover
festival of the passover
base
H6453 פֶּ֫סַח passover . sacrifice of passover, involving communion meal, hence a species of peace-offering
. the animal victim of the passover
. festival of the passover
6453 pecach peh'-sakh
from 6452; a pretermission, i.e. exemption; used only
techically of the Jewish Passover (the festival or the
victim):--passover (offering).
see HEBREW for 06452
פֶּ֫סַח (pe.sach) — Passover.
Passover,
1a) sacrifice of passover
1b) animal victim of the passover
1c) festival of the passover
Also named: pascha (πάσχα "Passover lamb" G3957)
N-ms — NounHNtmsa
pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Ex 12:13,23,17; compare Isa 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic [~paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
Passover
The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the “feast of unleavened bread” (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14;
the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted . --This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying…
Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb.
The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to…
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)
Prep | N-proper — Preposition · noun properHR/Npt