Numbers 16:24 — Word Study
WLCדַּבֵּ֥ר אֶל־ הָעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־ קֹ֖רַח דָּתָ֥ן וַאֲבִירָֽם׃
BSATelldâbar [speak to, command] the congregationʻêdâh [gathering, community] to move awayʻâlâh [withdraw, get up] fromçâbîyb the dwellingsmishkân [tabernacle, homes] of KorahQôrach [a leader who rebelled] DathanDâthân [a Reubenite chief] and AbiramʼĂbîyrâm [my father is exalted]
| Greek | English | Parsing |
|---|---|---|
| דַּבֵּ֥ר | speak | Verb, Piel, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| הָעֵדָ֖ה | the congregation | Particle, noun common feminine singular absolute |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הֵֽעָלוּ֙ | take yourselves up | Verb, Niphal, imperative second person masculine plural |
| מִסָּבִ֔יב | from round about | Preposition, noun common both singular absolute |
| לְמִשְׁכַּן־ | [the] dwelling place of | Preposition, noun common masculine singular construct |
| קֹ֖רַח | Korah | Noun proper masculine |
| דָּתָ֥ן | Dathan | Noun proper masculine |
| וַאֲבִירָֽם׃ | and Abiram | Conjunction, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Tell the congregation to move away from the dwellings of Korah, Dathan, and Abiram.” |
| KJV | Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. |
| ASV | Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. |
| YLT | 'Speak unto the company, saying, Go ye up from round about the tabernacle of Korah, Dathan, and Abiram.' |
| WEB | “Speak to the congregation, saying, ‘Get away from around the tent of Korah, Dathan, and Abiram!’” |
| BBE | Say to the people, Come away from the tent of Korah Dathan, and Abiram. |
Where they part company is הֵֽעָלוּ֙ — see How Translations Differ.
One main clause with two subordinate phrases detailing the action and the subjects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Numbers 16:24
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 16:24 shows the LORD instructing Moses to command the congregation to separate themselves from the dwellings of Korah, Dathan, and Abiram, who led a rebellion against Moses' authority. This moment is pivotal as it highlights the consequences of rebellion and the need for the community to maintain their distance from wickedness, as further elaborated in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:21 | “Separate yourselves from this congregation so that I may consume them in an instant.” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — דַּבֵּ֥ר, da.Bergenerated
The verb דַּבֵּר (dabar) is a Piel imperative form, which emphasizes a command or directive. It is derived from a root meaning 'to speak' and encompasses a range of actions including declaring, commanding, and conversing. In this context, it is a direct command from God to Moses to communicate important instructions to the people.
The use of the imperative form indicates urgency and authority, as Moses is to relay God's command to the congregation. This word is foundational in the biblical narrative, often marking significant moments of communication between God and His leaders.
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 verb דַּבֵּ֥ר governs the entire instruction — tell — with a prepositional phrase indicating the audience (the congregation) and a clause detailing the command. The structure emphasizes the directness of God's command to Moses and the action required from the congregation.
The sentence is straightforward, with a clear command followed by specific details about who is to be distanced from and what action is to be taken.
Septuagint Backgroundgenerated
The Septuagint translates דַּבֵּ֥ר as λάλησον (laleson), which also means 'speak' but carries a more conversational tone. This choice reflects the translators' intent to convey the command in a way that resonates with their Greek-speaking audience.
The translation of הֵֽעָלוּ֙ as ἀναξωρήσατε suggests a more active sense of 'take yourselves up' or 'withdraw', indicating a physical action that aligns with the urgency of the command.
In plain words — the whole versegenerated
Numbers 16:24 records the LORD telling Moses to instruct the congregation to move away from the dwellings of Korah, Dathan, and Abiram. This command highlights the seriousness of the rebellion against Moses and the need for the people to separate themselves from those who oppose God's appointed leaders.
Frequently Asked Questionsgenerated
The command signifies a clear separation from rebellion and wickedness, emphasizing the importance of maintaining purity within the congregation.
They were leaders who rebelled against Moses' authority, challenging the leadership established by God.
Withdrawing from the dwellings of these leaders serves as a protective measure against the consequences of their rebellion and a call to uphold God's order.
The command illustrates God's authority over His people, directing them to obey His instructions through Moses and to avoid association with those in rebellion.
Reflection Questionsgenerated
- What are some ways I can ensure I am not influenced by negative influences in my community?
- How can I be a voice of truth and authority in my own circles, like Moses was?
- In what situations do I need to distance myself from others to maintain my integrity?
- How do I respond to commands from authority figures in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 16:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSpeak unto the congregation,.... Not to Korah's company, but to the people of Israel, of the several tribes that were assembled together: saying, get ye up from about the tabernacle of Korah, and
Read John Gill on Numbers 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySpeak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. Speak unto the congregation ... Get you up from about the tabernacle.
Read Robert Jamieson on Numbers 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeak unto the congregation, whom for your sakes I will spare upon the condition here following. Korah, Dathan, and Abiram; and On too, who is mentioned , though some think he desisted and repented, and therefore is not now mentioned.
Read Matthew Poole on Numbers 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 16:24 Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.Ver. 24. Get you up from about.] "Save yourselves from this untoward generation"; force yourselves from them, stave them off, as the word signifies (στελλεσθαιπαραγγελλομεν, 2 Thessalonians 3:6), and we charge you, in the name of our Lord Jesus Christ, to do so. Ut scias quam aegre divellimur, saith one.
Read John Trapp on Numbers 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Get you up from about the tabernacle of Korah, Dathan, and Abiram—It is not easy to determine what is the meaning of the word mishkan (tabernacle) in this and in the 27th verse. The word, in the singular number, commonly denotes the tabernacle of the congregation—i.e., the boarded erection which was covered by the ohel, or tent. The word means simply a “dwelling-place,” and it may denote in this and in the 27th verse a rival tabernacle which had been erected by Korah and the other conspirators; or it may denote, in a collective sense, the tent of Korah, which may have been contumaciously pitched near that of the Reubenites, and also the tents of Dathan and Abiram, which were in…
Read Charles John Ellicott on Numbers 16 →CambridgeThe Cambridge Bible for Schools and Colleges24. the tabernacle of Korah, Dathan, and Abiram] This strange expression, which recurs in Numbers 16:27, has resulted from the combination of the narratives. The test is arranged at the door of the sacred Tent of Jehovah (Numbers 16:18-19), and all the congregation are assembled there. The word ‘tabernacle’ (mishkân) is never used of ordinary human dwellings1 [Note: Except in the plural in one poetical passage, Numbers 24:5. . And the singular here would imply that Korah, Dathan, and Abiram all lived in the same tent, which is negatived by Numbers 16:26. The original reading must either have been simply ‘the tabernacle’ or more probably the tabernacle of Jehovah.
Read Cambridge on Numbers 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThe tent, “the tabernacle” of Korah, as a Kohathite, stood on the south side of the tabernacle of the Lord; and those of Dathan and Abiram, as Reubenites, in the outer line of encampment on the same side.
Read Albert Barnes on Numbers 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. Get you up from about the tabernacle of Korah — The intercession was effectual. Israel is spared, but the authors and public actors in the rebellion must be destroyed.
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
“Tell the congregation to move away from the dwellings of Korah, Dathan, and Abiram.”
“Speak to the congregation, saying, ‘Get away from around the tent of Korah, Dathan, and Abiram!’”
“Tell the congregation to move away from the dwellings of Korah, Dathan, and Abiram.”
“Tell the community: ‘Get away from around the homes of Korah, Dathan, and Abiram.’”
Tyndale line
Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
Speak to the congregation, saying, Withdraw yourselves from about the tabernacle of Korah, Dathan, and Abiram.
Speake vnto the Congregation and say, Get you away from about the Tabernacle of Korah, Dathan and Abiram.
Strictly literal
Speak unto the assembly, saying, Get you up from about the habitation of Korah, Dathan, and Abiram.
'Speak unto the company, saying, Go ye up from round about the tabernacle of Korah, Dathan, and Abiram.'
“Speak to the congregation, saying, Go up from around the dwelling place of Korah, Dathan, and Abiram.”
Speak unto the congregation, saying, Get you away from about the dwelling of Korach, Dathan, and Abiram.
“Speak to the community. Say, 'Get away from the tents of Korah, Dathan, and Abiram.'”
From the Latin
Command the whole people to separate themselves from the tents of Core and Dathan and Abiron.
Simplified
“Tell the people to move away from the homes of Korah, Dathan, and Abiram.”
Say to the people, Come away from the tent of Korah Dathan, and Abiram.
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 Samaritan Pentateuch agree word for word in this verse, confirming the consistency of the instruction given to Moses. The Septuagint, while similar, presents the words in a different order, reflecting its own stylistic choices.
דַּבֵּ֥ר אֶל־ הָעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־ קֹ֖רַח דָּתָ֥ן וַאֲבִירָֽם׃
7 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.
דבר אל העדה לאמר העלו מסביב למשׁכן קרח דתן ואבירם
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 16:24
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
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)
HR — PrepositionHR
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Niphal-Impv-2mp — Verb · Niphal · imperative second person masculine pluralHVNv2mp
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫רַח (qo'rach) means 'bald' and refers to several figures in the Old Testament, including a Levite who led a rebellion against Moses and Aaron. The entries note Korah as an Edomite name and mention various individuals named Korah, including sons of Esau and a Judahite clan member. There is no significant disagreement among the lexicons.
קֹ֫רַח 37 n.pr.m. (baldness?)
Edomite name
Levite, rebel ag. Moses
a ‘son’ of Hebron, i.e. Judahite clan
base
H7141 קֹ֫רַח (baldness?) . Edomite name
. Levite, rebel ag. Moses
. a ‘son’ of Hebron, i.e. Judahite clan
7141 Qorach ko'rakh
from 7139; ice; Korach, the name of two Edomites and three
Israelites:--Korah.
see HEBREW for 07139
קֹ֫רַח (qo.rach) — Korah.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.5;
son of: Esau (H6215) and Oholibamah (H0173);
brother of: Jeush (H3266) and Jalam (H3281);
half-brother of: Eliphaz (H0464) and Reuel (H7467)
§ Korah = "bald"
1) son of Izhar, grandson of Kohath, great grandson of Levi and leader of the rebellion of the Israelites against Moses and Aaron while in the wilderness; punished and died by an earthquake and flames of fire
2) the 3rd son of Esau by Aholibamah and one of the dukes of Edom
3) son of Eliphaz by Adah, duke of Edom, and nephew of 1
4) one of the 'sons' of Hebron
קֹ֫רַח (qo.rach) — Korah.
A man of the Edomites living at the time of the Patriarchs, only mentioned at Gen.36.16;
son of: Eliphaz (H0464);
brother of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073) and Amalek (H6002H)
N-proper — Noun proper masculineHNpm
ko'-ra, (~qorach], "baldness," possibly; Kore):
(1) One of the 3 sons of Oholibamah, Esau's Hivite wife. The account says that the 3 were born in Canaan before Esau withdrew to the Seir mountain country. They are mentioned 3 times in the brief account from 3 points of view (Ge 36:5,14,18;, 1Ch 1:35), the 3rd mention being in the list of "chiefs."
(2) One of the sons of Eliphaz, the son of Adah, Esau's Hittite wife (Ge 36:16). He is mentioned as one of the Edomite "chiefs."
If one has the habit, finding a statement anywhere, of thinking that the statement ought to be changed into something else, he will be interested in the attempts to identify these Edomite Korahs with Korah (3).
Korah
Ice, hail. (1.) The third son of Esau, by Aholibamah (Gen. 36:14; 1 Chr. 1:35).
(2.) A Levite, the son of Izhar, the brother of Amram, the father of Moses and Aaron (Ex. 6:21). The institution of the Aaronic priesthood and the Levitical service at Sinai was a great religious revolution. The old priesthood of the heads of families passed away. This gave rise to murmurings and discontent, while the Israelites were encamped at Kadesh for the first time, which came to a head in a rebellion against Moses and Aaron, headed by Korah, Dathan, and Abiram. Two hundred and fifty princes, “men of renown” i.e., well-known men from among the other tribes, joined this conspiracy. The whole company demanded of Moses and Aaron that the old…
(baldness). Third son of Esau by Aholibamah. (Genesis 36:5,14,18; 1 Chronicles 1:35) He was born in Canaan before Esau migrated to Mount Seir, (Genesis 36:5-9) and was one of the "dukes" of Edom. (B.C. 1790.) Another Edomitish "duke" of this name, sprung from Eliphaz, Esau’s son of Adah. (Genesis 36:16) One of the "sons of Hebron," in (1 Chronicles 2:43) Son of Izhar the son of Kohath the son of Levi. He was leader of the famous rebellion against his cousins Moses and Aaron in the wilderness, for which he paid the penalty of perishing with his followers by an earthquake and flames of fire. (Numbers 16; 26:9-11) The…
A Levite, who rebelled against Moses and Aaron, and so against Jehovah. He was a cousin of Moses; for their fathers Izhar and Amram were brothers, Ex 6:16-21. He was jealous of the civil authority and priestly dignity conferred by God upon Moses and Aaron, his own cousins, while he was simply a Levite; and to obtain a part at least of their power for himself, he stirred up a factious spirit in the people. Too much, alas, of what may seem to be zeal for the honor of God, has its true character displayed in the pride and ambition of this rebellious Levite. The two hundred and fifty Levites whom he had enticed to join him were destroyed by fire from the Lord; while Korah, Dathan, and Abiram were swallowed up by the miraculous opening of the earth, Nu 26:11; and the Korahites or…
דָּתָן (Dathan) refers to a Reubenite, son of Eliab, who is noted for his role in the rebellion against Moses, as mentioned in Numbers 16:1. The name is of uncertain derivation, but it is suggested to mean 'belonging to a fountain.' Dathan is associated with his brothers Abiram and Nemuel.
דָּתָן n.pr.m. a Reubenite, son of Eliab
base
H1885 דָּתָן a Reubenite, son of Eliab
1885 Dathan daw-thawn'
of uncertain derivation; Dathan, an Israelite:--Dathan.
דָּתָן (da.tan) — Dathan.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Abiram (H0048) and Nemuel (H5241)
§ Dathan = "belonging to a fountain"
a Reubenite chief, son of Eliab, who, with his brother, Abiram, joined Korah's conspiracy against Moses' authority
N-proper — Noun proper masculineHNpm
da'-than (dathan, meaning and derivation unknown, though the name is found in Assyrian, in the records of Shalmaneser II): The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6; Ps 106:17). He and his brother Abiram, with others, followed Korah the Levite in disputing the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Other followers of Korah perished by fire before the tent of meeting, but Dathan and Abiram were swallowed up by the earth, with their families and their goods, at their tents. See KORAH.
Willis J. Beecher
Dathan
Welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).
(belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. (Numbers 16:1; 26:9; 11:6; Psalms 106:17) (B.C. 1490-1452).
One of the rebels, in company with Korah, against the authority of Moses, and Aaron, Nu 16:1-50.
אֲבִירָם (Abiyram) means "the Exalted One is (my) father" and refers to two individuals from the tribe of Reuben. One is the son of Eliab, mentioned in Numbers 16:1, and the other is the son of Hiel the Bethelite, noted in 1 Kings 16:34. The name is derived from elements meaning 'father' and 'height'.
אֲבִירָם n.pr.m. ((the) Exalted One is (my) father)
a Reubenite, son of Eliab
son of Hiel the Bethelite
base
H48 אֲבִירָם ((the) Exalted One is (my) father) . a Reubenite, son of Eliab
. son of Hiel the Bethelite
48 'Abiyram ab-ee-rawm'
from 1 and 7311; father of height (i.e. lofty); Abiram, the
name of two Israelites:--Abiram.
see HEBREW for 01
see HEBREW for 07311
אֲבִירָם (a.vi.ram) — Abiram.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Dathan (H1885) and Nemuel (H5241)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
אֲבִירָם (a.vi.ram) — Abiram.
A man living at the time of Divided Monarchy, only mentioned at 1Ki.16.34;
son of: Hiel (H2419);
brother of: Segub (H7687)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-bi'-ram ('abhiram, "exalted father," or, "my father is an exalted one"):
(1) The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6). In company with his brother Dathan and Korah the Levite and others, he disputed the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Two hundred and fifty followers of Korah perished by fire at the doorway of the tent of meeting. Dathan and Abiram refused to come to the tent of meeting, at the summons of Moses; and the earth opened where their tents were, and swallowed them and their families and their goods. See KORAH.
Abiram
Father of height; i.e., “proud.” (1.) One of the sons of Eliab, who joined Korah in the conspiracy against Moses and Aaron. He and all the conspirators, with their families and possessions (except the children of Korah), were swallowed up by an earthquake (Num. 16:1-27; 26:9; Ps. 106:17).
(2.) The eldest son of Hiel the Bethelite, who perished prematurely in consequence of his father’s undertaking to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (6:26). (See JERICHO.)
A Reubenite, son of Eliab, who with Korah, a Levite, organized a conspiracy against Moses and Aaron. (Numbers 16:1) ... [For details, see KORAH] (B.C. 1490.) Eldest son of Hiel the bethelite, who died when his father laid the foundations of Jericho, (1 Kings 16:34) and thus accomplished the first part of the curse of Joshua. (Joshua 6:26) (B.C. after 905.)
A prince of Reuben, who with Korah, Dathan, etc., conspired to overthrow the authority of Moses and Aaron in the wilderness, Nu 16:1-50.