Numbers 11:2 — Word Study
WLCוַיִּצְעַ֥ק הָעָ֖ם אֶל־ מֹשֶׁ֑ה וַיִּתְפַּלֵּ֤ל מֹשֶׁה֙ אֶל־ יְהוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ׃
BSAAnd the peopleʻam [a nation, a multitude] cried outtsâʻaq▸ [to cry, expressing distress] toʼêl MosesMôsheh [the Israelite leader] and heMôsheh prayedpâlal▸ [to intercede, to ask for guidance] toʼêl the LORDYᵉhôvâh [Yehovah, the supreme God] and the fireʼêsh [burning, flame] died downshâqaʻ▸ [was quenched, subsided, stopped burning]
| Greek | English | Parsing |
|---|---|---|
| וַיִּצְעַ֥ק | and it cried out | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| מֹשֶׁ֑ה | Moses | Noun proper masculine |
| וַיִּתְפַּלֵּ֤ל | and he prayed | Verb, Hithpael, sequential imperfect third person masculine singular |
| מֹשֶׁה֙ | Moses | Noun proper masculine |
| אֶל־ | to | Preposition |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַתִּשְׁקַ֖ע | and it died out | Verb, Qal, sequential imperfect third person feminine singular |
| הָאֵֽשׁ׃ | the fire | Particle, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the people cried out to Moses, and he prayed to the LORD, and the fire died down. |
| KJV | And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. |
| ASV | And the people cried unto Moses; and Moses prayed unto Jehovah, and the fire abated. |
| YLT | And the people cry unto Moses, and Moses prayeth unto Jehovah, and the fire is quenched; |
| WEB | The people cried to Moses; and Moses prayed to Yahweh, and the fire abated. |
| BBE | And the people made an outcry to Moses, and Moses made prayer to the Lord, and the fire was stopped. |
Where they part company is צָעַק — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, detailing the actions taken and their outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbצָעַק
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 — Numbers 11:2
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 People Complain and Moses Intercedesgenerated
Numbers 11:2 describes a moment of crisis for the Israelites as they faced God's anger due to their complaints about hardship. In their distress, they turned to Moses, who acted as their leader and mediator, praying to the LORD on their behalf. This incident highlights the relationship between the people and their leader, as well as the divine response to intercession.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 21:7 | Then the people came to Moses and said, “We have sinned by speaking against the LORD and against you. Intercede with the LORD so He will take the snakes away from us.” So Moses interceded for the people. |
| 2 | Psalm 78:34–35 | When He slew them, they would seek Him; they repented and searched for God. |
| 3 | Jeremiah 37:3 | Yet King Zedekiah sent Jehucal son of Shelemiah and Zephaniah the priest, the son of Maaseiah, to Jeremiah the prophet with the message, “Please pray to the LORD our God for us!” |
| 4 | Jeremiah 42:2 | Jeremiah the prophet and said, “May our petition come before you; pray to the LORD your God on behalf of this entire remnant. For few of us remain of the many, as you can see with your own eyes. |
| 5 | Acts 8:24 | Then Simon answered, “Pray to the Lord for me, so that nothing you have said may happen to me.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — צָעַק, vai.yitz.'Akgenerated
The verb צָעַק (tsa`aq) means to cry out, often in distress or need. This word captures the urgency of the people's situation as they express their desperation to Moses, seeking help in a moment of crisis.
The parsing indicates that it is a sequential imperfect verb in the third person masculine singular, suggesting an ongoing action of crying out. This reflects the collective distress of the people as they call upon their leader for assistance.
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 verbs in this verse are וַיִּצְעַ֥ק (and it cried out) and וַיִּתְפַּלֵּ֤ל (and he prayed), which govern the actions of the subjects. The structure shows a sequence of actions: the people cry out, Moses prays, and the fire dies down.
The sentence follows a straightforward order, with the subject 'the people' leading into their action of crying out, followed by Moses' intercessory prayer, culminating in the result of the fire dying down.
Septuagint Backgroundgenerated
The Septuagint translates צָעַק as ἐκέκραχεν, which conveys a similar sense of a loud cry or outcry. This choice emphasizes the urgency and distress of the people in their moment of need.
The use of ηὔχατο for Moses' prayer indicates a focus on supplication, aligning with the Hebrew meaning of intercession and prayer.
In plain words — the whole versegenerated
Numbers 11:2 tells us that the people cried out to Moses in their distress. Moses then prayed to the LORD, and as a result, the fire that had been burning among them died down. This shows the importance of prayer and leadership during times of trouble.
Frequently Asked Questionsgenerated
The people cried out in distress due to the hardships they were facing, seeking help from their leader.
Moses' prayer signifies his role as the mediator between the people and God, interceding on their behalf.
The outcome of Moses' prayer was that the fire, which represented God's judgment, died down.
This verse reflects the relationship by showing that the people could turn to Moses for help, and through his prayer, they sought God's mercy.
Reflection Questionsgenerated
- In what ways have I cried out for help in my own life, and who have I turned to for support?
- How can I be a mediator for others in distress, as Moses was for the Israelites?
- What role does prayer play in my life, especially during difficult times?
- How can I better understand the importance of intercession in my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 11:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the people cried unto Moses,.... And entreated him to pray for them, being frightened at the fire which consumed many of them, lest it should spread and become general among them: and when Moses
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. No JFB commentary on these verses.
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe people, the murmurers being penitent, or others for fear. Unto Moses, whom they knew to be very prevalent with God.
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.Ver. 2. And the people cried to Moses.] That lord chancellor of heaven, as one calleth him, that could rule with God, and overrule. Of Moses it might be said, as once of Luther, Iste vir potuit apud Deum quod voluit, He might have whatsoever he would of God.
Read John Trapp on Numbers 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The fire was quenched.—Better, subsided or sunk down. No precise information is given as to the extent of the fire, or as to the objects which it destroyed. It broke out in the extremity of the encampment, and it was arrested in its progress at the supplication of Moses. It seems, however, more probable that it consumed some of the Israelites themselves, than that it consumed only some of their tents. Some suppose that the reference is to the simoom, or fiery south wind, which sometimes blows in the Eastern desert, and which stifles those over whom it sweeps.
Read Charles John Ellicott on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The fire was quenched] Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite.
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges2. Moses prayed] The word hithpallçl (‘pray,’ ‘intercede’) is used in the Pentateuch only by E (Numbers 21:7, Genesis 20:7; Genesis 20:17) and D (Deuteronomy 9:20; Deuteronomy 9:26). In his self-forgetfulness Moses was always ready to intercede for those who had sinned; cf. Numbers 12:13, Numbers 14:13-19, Numbers 16:22, Exodus 32:31 f., Numbers 34:9. This gives point to Ben Sira’s description of him (Sir 45:1) as ‘beloved of God and men.’ Taberah] i.e. a ‘burning’ or ‘conflagration.’
Read Cambridge on Numbers 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. The fire was quenched — R.V., “abated;” literally, it sank down, through the intercession of Moses.
Read Daniel Denison Whedon on Numbers 11 →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
And the people cried out to Moses, and he prayed to the LORD, and the fire died down.
The people cried to Moses; and Moses prayed to Yahweh, and the fire abated.
And the people cried out to Moses, and he prayed to the LORD, and the fire died down.
When the people cried to Moses, he prayed to the Lord, and the fire died out.
Tyndale line
And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.
And the people cried unto Moses; and Moses prayed unto Jehovah, and the fire abated.
And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated.
And the people cried to Moses; and when Moses prayed to the LORD, the fire was quenched.
Then the people cryed vnto Moses: and when Moses praied vnto the Lord, the fire was quenched.
Strictly literal
And the people cried to Moses; and Moses prayed to Jehovah — and the fire abated.
And the people cry unto Moses, and Moses prayeth unto Jehovah, and the fire is quenched;
And the people cry to Moses, and Moses prays to YHWH, and the fire is quenched;
And the people then cried unto Moses; and Moses prayed unto the Lord, and the fire disappeared.
Then people called out to Moses, so Moses prayed to Yahweh, and the fire stopped.
From the Latin
And when the people cried to Moses, Moses prayed to the Lord, and the fire was swallowed up.
Simplified
The people cried to Moses for help. He prayed to the Lord and the fire subsided.
And the people made an outcry to Moses, and Moses made prayer to the Lord, and the fire was stopped.
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, "וַיִּצְעַ֥ק הָעָ֖ם אֶל־ מֹשֶׁ֑ה וַיִּתְפַּלֵּ֤ל מֹשֶׁה֙ אֶל־ יְהוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ׃" The Septuagint agrees with the Masoretic Text, matching all ten words, although its word order and articles differ due to its translation style. The Samaritan Pentateuch also agrees with the Masoretic Text here, word for word, stating, "ויצעק העם אל משׁה ויתפלל משׁה אל יהוה ותשׁקע האשׁ." Therefore, both the Septuagint and the Samaritan Pentateuch confirm the text of the Masoretic Text without any differences in this verse.
וַיִּצְעַ֥ק הָעָ֖ם אֶל־ מֹשֶׁ֑ה וַיִּתְפַּלֵּ֤ל מֹשֶׁה֙ אֶל־ יְהוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויצעק העם אל משׁה ויתפלל משׁה אל יהוה ותשׁקע האשׁ
Agrees with the Masoretic Text here, word for word.
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 Numbers 11:2
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.
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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 — PrepositionHR
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…
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
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…
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 — PrepositionHR
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
שָׁקַע (shaqa`) is a Hebrew verb meaning to sink or subside. It covers various nuances, including to cause something to settle or to drown. The word appears in different forms, such as Qal (to sink), Niphal (to collapse), and Hiphil (to cause to sink). Brown-Driver-Briggs notes its use in contexts like making waters sink.
[שָׁקַע] vb. sink, sink down
Qal it shall sink; it sank down
Niph. sink
Hiph. I will make their waters sink
base
H8257 שָׁקַע
8257 shaqa` shaw-kah'
(abbreviated Am. 8:8); a primitive root; to subside; by
implication, to be overflowed, cease; causatively, to abate,
subdue:--make deep, let down, drown, quench, sink.
שָׁקַע (sha.qa) — to sink.
1) to sink, sink down, subside
1a) (Qal) to sink
1b) (Niphal) to sink, collapse
1c)(Hiphil) to sink down, cause to settle
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…