Psalms 77:20 — Word Study
WLCנָחִ֣יתָ כַצֹּ֣אן עַמֶּ֑ךָ בְּֽיַד־ מֹשֶׁ֥ה וְאַהֲרֹֽן׃
BSAWestyâm wayderek pathshâbîyl pathshâbîyl Water (Gate)mayim manyrab heelʻâqêb notlôʼ to knowyâdaʻ
| Greek | English | Parsing |
|---|---|---|
| נָחִ֣יתָ | you led | Verb, Qal, perfect second person masculine singular |
| כַצֹּ֣אן | like flock | Preposition, noun common both singular absolute |
| עַמֶּ֑ךָ | people your | Noun common masculine singular construct, suffix |
| בְּֽיַד־ | by [the] hand of | Preposition, noun common both singular construct |
| מֹשֶׁ֥ה | Moses | Noun proper masculine |
| וְאַהֲרֹֽן׃ | and Aaron | Conjunction, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You led Your people like a flock by the hand of Moses and Aaron. |
| KJV | Thou leddest thy people like a flock by the hand of Moses and Aaron. |
| ASV | Thou leddest thy people like a flock, By the hand of Moses and Aaron. |
| YLT | Thou hast led as a flock Thy people, By the hand of Moses and Aaron! |
| WEB | You led your people like a flock, by the hand of Moses and Aaron. |
| BBE | You were guiding your people like a flock, by the hand of Moses and Aaron. |
Where they part company is נָחִ֣יתָ — see How Translations Differ.
The main clause is supported by prepositional and noun phrases that clarify the means and subjects of God's guidance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 — Psalms 77:20
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 — God's Leadership Over Israelgenerated
Psalms 77:20 reflects on God's guidance of Israel, comparing His leadership to that of a shepherd. The preceding verses describe God's powerful actions in nature, emphasizing His sovereignty and care for His people. This verse serves as a reminder of the historical leadership of Moses and Aaron during the Exodus, highlighting their roles in guiding the nation of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:52 | He led out His people like sheep and guided them like a flock in the wilderness. |
| 2 | Psalm 80:1 | Hear us, O Shepherd of Israel, who leads Joseph like a flock; You who sit enthroned between the cherubim, shine forth |
| 3 | Exodus 13:21 | And the LORD went before them in a pillar of cloud to guide their way by day, and in a pillar of fire to give them light by night, so that they could travel by day or night. |
| 4 | Exodus 14:19 | And the angel of God, who had gone before the camp of Israel, withdrew and went behind them. The pillar of cloud also moved from before them and stood behind them, |
| 5 | Isaiah 63:11–12 | Then His people remembered the days of old, the days of Moses. Where is He who brought them through the sea with the shepherds of His flock? Where is the One who set His Holy Spirit among them, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָחִ֣יתָ, na.Chi.tagenerated
The verb נָחָה (nachah) means to lead or guide, encompassing a range of meanings from directing a group to transporting them. In this context, it emphasizes God's active role in leading His people.
The perfect tense indicates a completed action, suggesting that God has definitively led His people in the past. This leadership is not just physical but also spiritual, guiding them through challenges.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נָחִ֣יתָ governs the whole verse, with a prepositional phrase describing the means of guidance and two noun phrases identifying the subjects involved. The structure emphasizes God's direct involvement through His appointed leaders.
The Hebrew word order places emphasis on the action of leading, highlighting God's role as the shepherd of His people, with Moses and Aaron serving as His instruments.
Septuagint Backgroundgenerated
The Septuagint translates נָחִ֣יתָ with ἐν (en), which indicates a sense of being within or by means of. This choice reflects a focus on the method of guidance rather than the act itself, suggesting a broader interpretation of God's leadership.
This translation choice may imply a more communal aspect of guidance, emphasizing the collective experience of the people under Moses and Aaron's leadership.
In plain words — the whole versegenerated
Psalms 77:20 describes how God led His people, Israel, like a flock of sheep, using Moses and Aaron as His leaders. This verse highlights God's care and direction, reminding us of the historical context of the Exodus.
Frequently Asked Questionsgenerated
This metaphor emphasizes God's protective and guiding nature, likening His leadership to that of a shepherd caring for sheep.
Moses and Aaron were key leaders during the Exodus, representing God's chosen instruments for guiding the Israelites out of Egypt.
The psalm reflects on God's mighty acts and His faithfulness in leading His people, reinforcing the idea that He is always present and guiding.
We can learn about the importance of following God's guidance and recognizing His provision through appointed leaders.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my life?
- How can I better recognize and follow the leaders God has placed in my life?
- What does it mean for me to be a part of God's flock?
- How can I support others in their journey of faith, as Moses and Aaron supported the Israelites?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights how it illustrates God's guidance of His people through their leaders, as noted by Augustine of Hippo.
"You have led home Your people like sheep in the hand of Moses and of Aaron" [Psalms 77:20].Early Church Fathers on Psalms 77 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou leddest thy people like a flock,.... Either through the Red sea, according to R.
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou leddest thy people like a flock by the hand of Moses and Aaron. Thou leadest thy people like a flock by the hand of Moses and Aaron - (Hosea 12:13; Isaiah 63:11-12; Micah 6:4).
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou leddest thy people; first through the sea, and afterwards through the vast howling wilderness to Canaan. Like a flock; with singular care and tenderness, as a shepherd doth his sheep. And therefore I hope thou wilt take care of thy poor dispersed and distressed flock, and bring them once again into their own land.
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:20 Thou leddest thy people like a flock by the hand of Moses and Aaron.Ver. 20. Thou leddest thy people like a flock] And so he still leadeth his Church with much love and care, by good magistrates and ministers, who are as his under-shepherds.
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16-20) The prominence given to Joseph is a feature common to the Asaphic psalm. With this magnificent lyric of the passage of the Red Sea comp. Habakkuk 3:10-11. The narrative in Exodus says nothing of a storm, but Josephus has preserved the tradition (Ant., 2:16. 3). Philo also mentions the storm.
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Thou leddest thy people like a flock] This may refer to the pillar of cloud and fire. It went before them, and they followed it. So, in the eastern countries, the shepherd does not drive, but leads, his flock. He goes before them to find them pasture, and they regularly follow him. By the hand of Moses and Aaron.] They were God's agents; and acted, in civil and sacred things, just as directed by the Most High. ANALYSIS OF THE SEVENTY-SEVENTH PSALM In this Psalm the prophet shows the bitter agony which a troubled spirit undergoes from a sense of God's displeasure; and the comfort which it afterwards receives through faith in his promises. There are two parts in this Psalm: - I. The…
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges20. Conclusion. The convulsions of nature were the heralds of deliverance (Luke 21:28), and the Shepherd of Israel led forth His flock under the guidance of His chosen servants. Cp. Exodus 15:13; Psalms 78:52 ff; Psalms 74:1, note. The words of the last line come from Numbers 33:1; cp. Micah 6:4; Isaiah 63:11 ff.
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleThou leddest thy people like a flock by the hand of Moses and Aaron - This satisfied and comforted the mind of the psalmist. God had never forsaken his people. He had shown himself faithful in his dealings with them.
Read Albert Barnes on Psalms 77 →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
You led Your people like a flock by the hand of Moses and Aaron.
You led your people like a flock, by the hand of Moses and Aaron.
You led Your people like a flock by the hand of Moses and Aaron.
You led your people like a flock of sheep, by the hand of Moses and Aaron.
Tyndale line
Thou leddest thy people like a flock by the hand of Moses and Aaron.
Thou leddest thy people like a flock, By the hand of Moses and Aaron.
Thou leddest thy people like a flock, by the hand of Moses and Aaron.
Thou leddest thy people like a flock by the hand of Moses and Aaron.
Thou diddest leade thy people like sheepe by the hand of Moses and Aaron.
Strictly literal
Thou leddest thy people like a flock by the hand of Moses and Aaron.
Thou hast led as a flock Thy people, By the hand of Moses and Aaron!
You have led Your people as a flock, || By the hand of Moses and Aaron!
(77:21) Thou didst lead like a flock thy people by means of Moses and Aaron.
You led your people like a flock by the hand of Moses and Aaron.
From the Latin
Because he struck the rock, and the waters gushed out, and the streams overflowed. Can he also give bread, or provide a table for his people?
Simplified
You led your people like a flock, shepherded by Moses and Aaron.
You were guiding your people like a flock, by the hand of Moses and Aaron.
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 aligns with the Septuagint in meaning and structure, confirming the leadership of Moses and Aaron. The Dead Sea Scrolls, while partially restored, suggest a similar understanding of God's guidance through these leaders, although some words are missing.
נָחִ֣יתָ כַצֹּ֣אן עַמֶּ֑ךָ בְּֽיַד־ מֹשֶׁ֥ה וְאַהֲרֹֽן׃
6 of the 6 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.
[בים] [דרכ׳כה] [ושבילי׳כה] במים רבים [ועקבותי׳כה] [לוא] [נודעו]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 77:20
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.
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
HRd/Ncbsa — Preposition · noun common both singular absoluteHRd/Ncbsa
See CATTLE.
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
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
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…
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
HNpm — 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…
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
HC/Npm — Conjunction · noun proper masculineHC/Npm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,