Numbers 16:21 — Word Study
WLCהִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָעֵדָ֣ה הַזֹּ֑את וַאַכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע׃
BSASeparate yourselvesbâdal [set apart, divide] fromtâvek thiszôʼth [specific, particular] congregationʻêdâh [gathering, assembly] so that I may consumekâlâh [destroy, use up] themʼêth in an instantregaʻ [moment, brief space of time, like the blink of an eye]
| Greek | English | Parsing |
|---|---|---|
| הִבָּ֣דְל֔וּ | separate yourselves | Verb, Niphal, imperative second person masculine plural |
| מִתּ֖וֹךְ | from among | Preposition, noun common masculine singular construct |
| הָעֵדָ֣ה | the congregation | Particle, noun common feminine singular absolute |
| הַזֹּ֑את | this | Particle, particle |
| וַאַכַלֶּ֥ה | so I may consume | Conjunction, verb piel first person common singular |
| אֹתָ֖ם | the object marker them | Particle, suffix |
| כְּרָֽגַע׃ | like a moment | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Separate yourselves from this congregation so that I may consume them in an instant.” |
| KJV | Separate yourselves from among this congregation, that I may consume them in a moment. |
| ASV | Separate yourselves from among this congregation, that I may consume them in a moment. |
| YLT | 'Be ye separated from the midst of this company, and I consume them in a moment;' |
| WEB | “Separate yourselves from among this congregation, that I may consume them in a moment!” |
| BBE | Come out from among this people, so that I may send sudden destruction on them. |
Where they part company is in the rendering of the term for congregation — see How Translations Differ.
The structure emphasizes the imperative command and its immediate purpose, with the main clause leading the directive.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּדַל
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 16:21
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 Rebellion of Korahgenerated
Numbers 16:21 records God's command to Moses and Aaron to separate themselves from the congregation that had rebelled against divine authority. This moment is crucial as it precedes a significant act of judgment against the unfaithful assembly, highlighting the theme of holiness and the consequences of rebellion against God. The call to separate serves as a warning to the faithful about the seriousness of sin and its repercussions, as seen in the broader narrative of the Israelites' journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 19:15–22 | At daybreak the angels hurried Lot along, saying, “Get up! Take your wife and your two daughters who are here, or you will be swept away in the punishment of the city.” |
| 2 | Jeremiah 5:16 | Their quivers are like open graves; they are all mighty men. |
| 3 | Acts 2:40 | With many other words he testified, and he urged them, “Be saved from this corrupt generation.” |
| 4 | 2 Corinthians 6:17 | “Therefore come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” |
| 5 | Ephesians 5:6–7 | Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הִבָּ֣דְל֔וּ, hi.Ba.de.Lugenerated
The verb בָּדַל (badal) means to separate or divide. It is often used in contexts where a distinction must be made, such as between the clean and the unclean. The imperative form here indicates a command for immediate action, emphasizing the urgency of the separation required.
This command to separate is not merely about physical distance but involves a moral and spiritual distinction. The Niphal form suggests a passive or reflexive action, indicating that the congregation must actively choose to separate themselves from the impending judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses separate yourselves to convey the imperative nature of the command.
Sentence Structuregenerated
The main verb is הִבָּ֣דְל֔וּ, separate yourselves, which governs the directive given to the congregation. The structure includes a prepositional phrase indicating the source of separation, followed by the noun phrase identifying the congregation, and concludes with a clause that states the purpose of this command.
The sentence is structured to emphasize the action of separation as a response to impending judgment, with the verb leading the command and the subsequent phrases providing context and purpose.
Septuagint Backgroundgenerated
The Septuagint translates הִבָּ֣דְל֔וּ as ἀποσξίσθητε, which carries a similar meaning of separation but may imply a more definitive action of cutting off. This choice reflects a nuanced understanding of the necessity for a clear distinction between the faithful and the unfaithful.
The use of συναγωγῆς for הָעֵדָ֣ה indicates a focus on the gathering aspect of the congregation, aligning with the communal nature of the assembly being addressed.
In plain words — the whole versegenerated
Numbers 16:21 shows God telling Moses and Aaron to separate themselves from the congregation that had rebelled. This command highlights the seriousness of the situation, as God intends to bring judgment on those who are unfaithful. The separation is a protective measure for the faithful, emphasizing the need for moral and spiritual distinction.
Frequently Asked Questionsgenerated
To separate from the congregation means to distance oneself from those who are rebelling against God, highlighting the importance of maintaining holiness and integrity.
Immediate separation is necessary to avoid the impending judgment that God is about to bring upon the rebellious group, ensuring the safety of the faithful.
This command reflects God's holiness and justice, as He cannot tolerate rebellion against His authority and must act to preserve the integrity of His people.
We learn that obedience to God's commands is critical, especially in situations where sin is present, and that separation may be required to uphold God's standards.
Reflection Questionsgenerated
- In what ways can I actively separate myself from influences that lead me away from God?
- How can I encourage others to maintain their faith in challenging situations?
- What does this passage teach about the consequences of rebellion against God?
- How do I discern when to separate from a group or situation for my spiritual well-being?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeparate yourselves, from among this congregation,.... Not only from Korah's company, but from the congregation of the children of Israel, whom Korah had got together, besides the two hundred fifty
Read John Gill on Numbers 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses and unto Aaron, saying, The Lord spake ... Separate yourselves from among this congregation.
Read Robert Jamieson on Numbers 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, Korah and his two hundred and fifty men, and the people whom he gathered against Moses and Aaron, .
Read Matthew Poole on Numbers 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 16:21 Separate yourselves from among this congregation, that I may consume them in a moment.Ver. 21. Separate yourselves.] Good men are taken away from the evil to come. When God pulls away the pillars, what will become of the building? Lot was no sooner taken out of Sodom, but Sodom was taken out of the world.
Read John Trapp on Numbers 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Separate yourselves from among this congregation . . . —By their obedience to the summons of Korah the congregation generally, or at Yeast a large portion of it, had made themselves partakers in his sin, and had become obnoxious to the Divine wrath.
Read Charles John Ellicott on Numbers 16 →CambridgeThe Cambridge Bible for Schools and Colleges20–24. Jehovah threatens to destroy the whole congregation; but at Moses’ intercession He relents, and commands them to depart from the Tabernacle, leaving Korah and his company to be destroyed.
Read Cambridge on Numbers 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Separate yourselves — This command to withdraw themselves from the congregation was not obeyed, but through intercession the command was tacitly countermanded.
Read Daniel Denison Whedon on Numbers 16 →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
“Separate yourselves from this congregation so that I may consume them in an instant.”
“Separate yourselves from among this congregation, that I may consume them in a moment!”
“Separate yourselves from this congregation so that I may consume them in an instant.”
“Separate yourselves from among this community, that I may consume them in an instant.”
Tyndale line
Separate yourselves from among this congregation, that I may consume them in a moment.
Separate yourselves from among this congregation, that I may consume them in a moment.
Separate yourselves from among this congregation, that I may consume them in a moment.
Separate yourselves from among this congregation, that I may consume them in a moment.
Separate your selues from among this Cogregation, that I may consume them at once.
Strictly literal
Separate yourselves from the midst of this assembly, and I will consume them in a moment.
'Be ye separated from the midst of this company, and I consume them in a moment;'
“Be separated from the midst of this congregation, and I consume them in a moment”;
Separate yourselves from the midst of this congregation, and I will make an end of them in a moment.
“Separate yourselves from among this community that I may consume them immediately.”
From the Latin
Separate yourselves from among this congregation, that I may presently destroy them.
Simplified
“Step away from these Israelites and I will destroy them right away.”
Come out from among this people, so that I may send sudden destruction on them.
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 word for word in this verse, with the Samaritan Pentateuch also matching the Masoretic Text exactly. This consistency across witnesses underscores the importance of the command and its implications.
הִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָעֵדָ֣ה הַזֹּ֑את וַאַכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע׃
7 of the 7 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.
הבדלו מתוך העדה הזאת ואכלה אתם כרגע
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 16:21
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.
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
V-Niphal-Impv-2mp — Verb · Niphal · imperative second person masculine pluralHVNv2mp
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Piel-1cs — Conjunction · verb piel first person common singularHC/Vpu1cs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…