1 Chronicles 9:33 — Word Study
WLCוְאֵ֣לֶּה הַ֠מְשֹׁרְרִים רָאשֵׁ֨י אָב֧וֹת לַלְוִיִּ֛ם בַּלְּשָׁכֹ֖ת פְּטוּרִ֑ים כִּֽי־ יוֹמָ֥ם וָלַ֛יְלָה עֲלֵיהֶ֖ם בַּמְּלָאכָֽה׃
BSAThose who wereʼêl-leh musiciansshîyr [singers, skilled in music] the headsrôʼsh [chiefs, leaders] of LeviteLêvîyîy [descendants of Levi] familiesʼâb stayed in the temple chamberslishkâh [dwelt, remained, rooms, storage rooms] and were exemptpâṭîyr [free, unoccupied] [from other duties]kîy [service, work] because they wereʻal on dutymᵉlâʼkâh [employed, responsible] dayyôwmâm [by day, daily] and nightlayil [in the darkness, a period of rest]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֣לֶּה | and these | Conjunction, particle |
| הַ֠מְשֹׁרְרִים | the singers | Particle, verb piel participle (active) masculine plural |
| רָאשֵׁ֨י | [the] chiefs of | Noun common, masculine plural construct |
| אָב֧וֹת | fathers | Noun common, feminine plural absolute |
| לַלְוִיִּ֛ם | of the Levites | Preposition, noun gentilic masculine plural absolute |
| בַּלְּשָׁכֹ֖ת | [were] in the rooms | Preposition, noun common feminine plural absolute |
| פְּטוּרִ֑ים | set free | Verb, Qal, participle (passive) masculine plural |
| כִּֽי־ | for | Particle |
| יוֹמָ֥ם | by day | Adverb |
| וָלַ֛יְלָה | and night | Conjunction, noun common masculine singular absolute |
| עֲלֵיהֶ֖ם | [was] on them | Preposition, suffix |
| בַּמְּלָאכָֽה׃ | in the work | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who were musicians, the heads of Levite families, stayed in the temple chambers and were exempt from other duties because they were on duty day and night. |
| KJV | And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night. |
| ASV | And these are the singers, heads of fathers’ houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night. |
| YLT | And these who sing, heads of fathers of the Levites, in the chambers, [are] free, for by day and by night [they are] over them in the work. |
| WEB | These are the singers, heads of fathers’ households of the Levites, who lived in the rooms and were free from other service, for they were employed in their work day and night. |
| BBE | And these were those who had the ordering of the music and songs, heads of families of the Levites, who were living in the rooms, and were free from other work, for their work went on day and night. |
Where they part company is פְּטוּרִ֑ים — see How Translations Differ.
The main clause introduces the subject, with several phrases elaborating on their roles and responsibilities, showing the structure of the sentence.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵלֶּה
verbפָּטַר
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 — 1 Chronicles 9:33
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 Duties of the Levitesgenerated
1 Chronicles 9:33 outlines the roles of the Levites, specifically the musicians, who were tasked with leading worship in the temple. These individuals, as heads of their families, had a unique responsibility to remain in the temple chambers, allowing them to focus on their musical duties without distraction from other tasks. This reflects the importance of music in worship and the organization of temple service in ancient Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 6:31–33 | These are the men David put in charge of the music in the house of the LORD after the ark rested there. |
| 2 | 1 Chronicles 15:16–22 | David also told the leaders of the Levites to appoint their relatives as singers to lift up their voices with joy, accompanied by musical instruments—harps, lyres, and cymbals. |
| 3 | 1 Chronicles 16:4–6 | David appointed some of the Levites to minister before the ark of the LORD, to celebrate, to give thanks, and to praise the LORD, the God of Israel. |
| 4 | 1 Chronicles 25:1–31 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 5 | Ezra 7:24 | And be advised that you have no authority to impose tribute, duty, or toll on any of the priests, Levites, singers, doorkeepers, temple servants, or other servants of this house of God. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — פְּטוּרִ֑ים, pe.ti.rimgenerated
The word פְּטוּרִ֑ים (pe.ti.rim) is a participle form of the verb פָּטַר (patar), meaning to set free or exempt. In this context, it indicates that the musicians were free from other duties, allowing them to dedicate themselves fully to their roles in the temple.
This passive construction emphasizes that they were not merely choosing to avoid other tasks; they were officially exempted due to their ongoing responsibilities in worship, which were considered essential.
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 of the verse is פְּטוּרִ֑ים, were exempt, which governs the subject and the various phrases that describe the musicians' roles. The structure includes noun phrases identifying the musicians and their families, as well as prepositional phrases that indicate their location and duties.
The Hebrew word order places the subject אֵ֣לֶּה (these) at the beginning, emphasizing the specific group being discussed, followed by their roles and the conditions of their service.
Septuagint Backgroundgenerated
The Septuagint translates פְּטוּרִ֑ים with the Greek word ἐφημερίαι, which can mean 'daily duties' or 'assignments.' This choice highlights the continuous nature of their responsibilities rather than a one-time exemption.
This translation reflects a broader understanding of the musicians' roles, suggesting that their duties were not only exempt but also structured around a daily rhythm of service.
In plain words — the whole versegenerated
1 Chronicles 9:33 describes the musicians who were leaders among the Levites. They lived in the temple and were free from other responsibilities so they could focus on their important work of worship day and night.
Frequently Asked Questionsgenerated
The musicians were exempt because their role was crucial for the worship in the temple, requiring their full attention and dedication.
Levites are descendants of Levi, one of the twelve sons of Jacob, and they were set apart for specific religious duties and responsibilities in ancient Israel.
The organization allowed for a structured approach to worship, ensuring that specific roles, like those of the musicians, were filled and that worship could be conducted properly and continuously.
Music is portrayed as an essential part of worship, with dedicated musicians leading the congregation in praise and service to God.
Reflection Questionsgenerated
- How can I dedicate my time to serve in my community as the Levites did in the temple?
- What role does music play in my personal worship and in my church?
- In what ways can I support others who are serving in ministry roles?
- How can I ensure that I am fulfilling my responsibilities while also making time for worship?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Chronicles 9:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd these are the singers, chief of the fathers of the Levites,.... Others of them were employed in singing, and were masters of the song, and presided in that service, see 1 Chronicles 6:31 who
Read John Gill on 1 Chronicles 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese, i.e. others of the Levites; of whose several offices he had spoken before. Are the singers; or rather, were, which is understood, and all along in the foregoing and following verses, and again in this very verse. In the chambers; where they waited, that they might be ready to come whensoever they were called to the service of God in the tabernacle. Were free from all trouble and employment, that they might wholly attend upon the proper work. Employed in that work; either composing or ordering sacred songs; or actually singing; or teaching others to sing them. Day and night, i.e. continually, and particularly in the morning and evening, the two times appointed for solemn service and…
Read Matthew Poole on 1 Chronicles 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 9:33 And these [are] the singers, chief of the fathers of the Levites, [who remaining] in the chambers [were] free: for they were employed in [that] work day and night.Ver. 33. Were free,] i.e., Freed from all other employments.
Read John Trapp on 1 Chronicles 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33, 34) A general subscription, or concluding statement, with reference to the preceding account of the Levites (1 Chronicles 9:14-32).
Read Charles John Ellicott on 1 Chronicles 9 →CambridgeThe Cambridge Bible for Schools and Colleges33. And these are] This verse may be intended as a colophon to 1 Chronicles 9:15-16, for the names there given are those of singers; cp. Nehemiah 11:17. On the other hand it may have been intended as the heading of such a list as appears in 1 Chronicles 6:33-47 (= 18–32, Heb.), the list itself on second thoughts being omitted. chief of the fathers of the Levites who remaining in the chambers were free] R.V. heads of fathers’ houses of the Levites, who dwelt in the chambers and were free from other service. in that work] R.V. in their work. day and night] Cp. Psalms 134:1; Revelation 4:8.
Read Cambridge on 1 Chronicles 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe singers - No names follow, and it is thought that they have fallen out. Were free - “Free,” i. e.
Read Albert Barnes on 1 Chronicles 9 →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
Those who were musicians, the heads of Levite families, stayed in the temple chambers and were exempt from other duties because they were on duty day and night.
These are the singers, heads of fathers’ households of the Levites, who lived in the rooms and were free from other service, for they were employed in their work day and night.
Those who were musicians, the heads of Levite families, stayed in the temple chambers and were exempt from other duties because they were on duty day and night.
The musicians and Levite family leaders stayed in rooms at the sanctuary and were exempt from other duties, for day and night they had to carry out their assigned tasks.
Tyndale line
And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.
And these are the singers, heads of fathers’ houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night.
And these are the singers, heads of fathers’ houses of the Levites, who dwelt in the chambers and were free from other service: for they were employed in their work day and night.
And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.
And these are the singers, the chiefe fathers of the Leuites, which dwelt in the chambers, and had none other charge: for they had to do in that busines day and night:
Strictly literal
And these were the singers, chief fathers of the Levites, [who were] in the chambers free from service; for they were employed day and night.
And these who sing, heads of fathers of the Levites, in the chambers, [are] free, for by day and by night [they are] over them in the work.
And these who sing, heads of fathers of the Levites, in the chambers, [are] free, for [they are] over them in the work by day and by night.
But these the singers, the chiefs of the divisions of the Levites, remained in the chambers free of service; for day and night were they obliged to engage in that work.
The singers and heads of the Levites' fathers' houses lived in rooms at the sanctuary when they were free from work, because they had to carry out their assigned tasks day and night.
From the Latin
These are the chief of the singing men of the families of the Levites, who dwelt in the chambers, by the temple, that they might serve continually day and night in their ministry.
Simplified
The musicians, heads of Levite families, lived in the rooms in the Temple and were not required to carry out other duties because they were on duty day and night.
And these were those who had the ordering of the music and songs, heads of families of the Levites, who were living in the rooms, and were free from other work, for their work went on day and night.
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 in their wording, with all twelve words matched. This indicates a consistent understanding of the verse across these ancient texts, affirming the roles and responsibilities of the musicians in the temple.
וְאֵ֣לֶּה הַ֠מְשֹׁרְרִים רָאשֵׁ֨י אָב֧וֹת לַלְוִיִּ֛ם בַּלְּשָׁכֹ֖ת פְּטוּרִ֑ים כִּֽי־ יוֹמָ֥ם וָלַ֛יְלָה עֲלֵיהֶ֖ם בַּמְּלָאכָֽה׃
12 of the 12 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.
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 1 Chronicles 9:33
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.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Conj | Pron — Conjunction · particleHC/Tm
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
Art | V-o — Particle · verb piel participle (active) masculine pluralHTd/Vprmpa
→ See MUSIC
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp — Noun common · feminine plural absoluteHNcfpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Prep | Ngmpa — Preposition · noun gentilic masculine plural absoluteHRd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
לִשְׁכָּה (lishkah) refers to a room or chamber within a building, which can serve various purposes such as storage, eating, or lodging. The word is derived from an unused root of uncertain meaning and is synonymous with terms for hall or cell. It appears in contexts related to physical spaces.
לִשְׁכָּה n.f. room, chamber, hall, cell, lishka
base
H3957 לִשְׁכָּה
3957 lishkah lish-kaw'
from an unused root of uncertain meaning; a room in a
building (whether for storage, eating, or lodging):--chamber,
parlour. Compare 5393.
see HEBREW for 05393
לִשְׁכָּה (lish.kah) — chamber.
room, chamber, hall, cell
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
פָּטַר (patar) is a Hebrew verb meaning to separate, remove, or set free. It encompasses actions like escaping or dismissing, and can imply both literal and figurative meanings, such as bursting through or emitting. The entries indicate a range of uses, including both intransitive and transitive forms, with a specific mention of an insulting action in the Hiphil form.
פָּטַר vb. separate, remove, set free
Qal
intrans. remove oneself, specif. escape
trans. set free
Hiph. they separated with the lip, i.e. open mouth wide (insultingly).
base
H6362 פָּטַר separate, remove, set free
6362 patar paw-tar'
a primitive root; to cleave or burst through, i.e.
(causatively) to emit, whether literal or figurative
(gape):--dismiss, free, let (shoot) out, slip away.
פָּטַר (pa.tar) — to separate.
1) to separate, set free, remove, open, escape, burst through
1a) (Qal)
1a1) to remove (oneself), escape
1a2) to set free, let out
HVqsmpa — Verb · Qal · participle (passive) masculine pluralHVqsmpa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
Adv — AdverbHD
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3mp
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
→ See INDUSTRY
→ See LABOR