2 Kings 23:21 — Word Study
WLCוַיְצַ֤ו הַמֶּ֙לֶךְ֙ אֶת־ כָּל־ הָעָ֣ם לֵאמֹ֔ר עֲשׂ֣וּ פֶ֔סַח לַֽיהוָ֖ה אֱלֹֽהֵיכֶ֑ם כַּכָּת֕וּב עַ֛ל סֵ֥פֶר הַבְּרִ֖ית הַזֶּֽה׃
BSAThe kingmelek [ruling monarch, leader] commandedtsâvâh▸ [gave orders, instructed] allkôl [every single one, the entire nation] the peopleʻam [nation, community] Keepʻâsâh [observe, celebrate] the Passoverpeçach [festival of liberation, commemoration] of the LORDYᵉhôvâh [Yehovah, the covenant God] your Godʼĕlôhîym [Elohim, the supreme Deity] as [it is] writtenkâthab [recorded, inscribed] inʻal thiszeh [specific, present] Bookçêpher of the Covenantbᵉrîyth [agreement, promise]
| Greek | English | Parsing |
|---|---|---|
| וַיְצַ֤ו | and he commanded | Verb, Piel, sequential imperfect third person masculine singular |
| הַמֶּ֙לֶךְ֙ | the king | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| עֲשׂ֣וּ | observe | Verb, Qal, imperative second person masculine plural |
| פֶ֔סַח | a passover | Noun |
| לַֽיהוָ֖ה | to Yahweh | Preposition, noun proper |
| אֱלֹֽהֵיכֶ֑ם | God your | Noun common masculine plural construct, suffix |
| כַּכָּת֕וּב | according to [what] is written | Preposition, verb qal participle (passive) masculine singular |
| עַ֛ל | on | Preposition |
| סֵ֥פֶר | [the] scroll of | Noun common, masculine singular construct |
| הַבְּרִ֖ית | the covenant | Particle, noun common feminine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king commanded all the people, “Keep the Passover of the LORD your God, as it is written in this Book of the Covenant.” |
| KJV | ¶ And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant. |
| ASV | And the king commanded all the people, saying, Keep the passover unto Jehovah your God, as it is written in this book of the covenant. |
| YLT | And the king commandeth the whole of the people, saying, 'Make ye a passover to Jehovah your God, as it is written on this book of the covenant.' |
| WEB | The king commanded all the people, saying, “Keep the Passover to Yahweh your God, as it is written in this book of the covenant.” |
| BBE | And the king gave orders to all the people, saying, Keep the Passover to the Lord your God, as it says in this book of the law. |
Where they part company is in the rendering of פֶּסַח — see How Translations Differ.
The sentence has a clear main clause with several subordinate phrases detailing the command and its basis.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָוָה
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 — 2 Kings 23:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Restoration of the Passovergenerated
2 Kings 23:21 occurs during a pivotal time when King Josiah is reforming the worship practices in Judah. He commands all the people to observe the Passover, highlighting its significance in the covenant relationship between God and His people. This act of obedience is a return to the foundational practices laid out in the Book of the Covenant, emphasizing the importance of following God's commands as a community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 35:1–19 | Then Josiah celebrated the Passover to the LORD in Jerusalem, and the Passover lamb was slaughtered on the fourteenth day of the first month. |
| 2 | Exodus 12:3–20 | Tell the whole congregation of Israel that on the tenth day of this month each man must select a lamb for his family, one per household. |
| 3 | Leviticus 23:5–8 | The Passover to the LORD begins at twilight on the fourteenth day of the first month. |
| 4 | Numbers 9:2–5 | “The Israelites are to observe the Passover at its appointed time. |
| 5 | Numbers 28:16–25 | The fourteenth day of the first month is the LORD’s Passover. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — פֶּסַח, Fe.sachgenerated
The verb צָוָה (tsavah) means to command or give orders. It is a Piel form verb, indicating a strong directive, often used in contexts where authority is exercised, such as in military or royal commands.
In this verse, the king's command is directed to all the people, indicating a collective responsibility to observe the Passover. This reflects the communal aspect of worship and obedience in ancient Israel, where the king acts as a leader in guiding the nation in their covenantal obligations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term Keep for the command to observe the Passover.
Sentence Structuregenerated
The main verb of the verse is וַיְצַ֤ו, and he commanded, which governs the entire clause. It is followed by a noun phrase indicating the subject, הַמֶּ֙לֶךְ֙, the king, and the object marker אֶת־, the object marker, leading into the direct object כָּל־, all, and הָעָ֣ם, the people.
The structure emphasizes the king's authority and the collective nature of the command, with a subsequent infinitive phrase לֵאמֹ֔ר, saying, introducing the directive to observe the Passover, which is a key element of the covenant.
Septuagint Backgroundgenerated
The Septuagint translates וַיְצַ֤ו as ἐνετείλατο (enetileto), which conveys a similar sense of commanding or instructing. This choice reflects the authoritative nature of the king's command.
The Greek term πάσχα is used for פֶּסַח, maintaining the connection to the Passover festival, which is central to the covenantal observance.
In plain words — the whole versegenerated
2 Kings 23:21 shows King Josiah commanding all the people to observe the Passover of the LORD, as it is written in the Book of the Covenant. This highlights the importance of following God's instructions and the collective nature of worship in ancient Israel.
Frequently Asked Questionsgenerated
The Passover is a festival that commemorates the Israelites' liberation from Egypt, and its observance is a key aspect of the covenant between God and His people.
By stating 'as it is written,' the king underscores the importance of adhering to the established laws and commands found in the covenant, reinforcing the authority of Scripture.
The king acts as a spiritual leader, guiding the nation in proper worship and ensuring that the covenantal practices are observed, which is a vital aspect of his responsibility.
This command serves as a reminder of the importance of communal worship and adherence to God's instructions as outlined in Scripture.
Reflection Questionsgenerated
- How can I better observe and celebrate the Passover in my own life?
- What does it mean to follow God's commands as a community?
- In what ways can I encourage others to adhere to the teachings of Scripture?
- How does understanding the significance of Passover deepen my faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 23:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king commanded all the people,.... Not at Jerusalem only, but throughout the whole kingdom: saying, keep the passover unto the Lord your God, as it is written in this book of the covenant;
Read John Gill on 2 Kings 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant.
Read Robert Jamieson on 2 Kings 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKeep the passover: having abolished false worship, he now endeavours to set up the true worship of the true God. In this book of the covenant; in this book which I have found; wherein is contained the covenant made between God and Israel, and the terms of it.
Read Matthew Poole on 2 Kings 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 23:21 And the king commanded all the people, saying, Keep the passover unto the LORD your God, as [it is] written in the book of this covenant.Ver. 21. Keep the passover.] 2 Chronicles 35:1. If the passover had been neglected, the law, the sacrifices had been in vain. No true Israelite might want whether this monument of their deliverance past, or this type of the Messiah to come. Rather than fail, Josiah’ s bounty shall supply to Judah lambs for their paschal devotion. No alms is so acceptable as that whereby the soul is furthered. Dr Hall.
Read John Trapp on 2 Kings 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Keep the passover.—Hold a passover (2 Kings 23:22). (Comp. 2 Chronicles 35:1-19 for a more detailed account of this unique celebration.) Josiah had the precedent of Hezekiah for signalising his religious revolution by a solemn passover (2 Chronicles 30:1). In the book of this covenant.—Rather, in this book of the covenant (2 Kings 23:2). The book was that which Hilkiah had found in the Temple, and which gave the impulse to the whole reforming movement. (The LXX. and Vulg. read, in the book of this covenant—a mere mistake.)
Read Charles John Ellicott on 2 Kings 23 →CambridgeThe Cambridge Bible for Schools and Colleges21–30. He puts down superstitious rites and worship. He is slain at Megiddo when he goes against the king of Egypt (2 Chronicles 35:1-27; 2 Chronicles 36:1) 21. Keep the passover] The Chronicler gives elaborate details concerning the way in which this feast was kept to shew that all the arrangements commanded by the Law were most exactly observed. On the fourteenth day of the first month, the Levites had special injunctions given to them about the purification of themselves, and the doing of all things according to the word of the Lord by the hand of Moses. The king himself gave the victims, lambs and kids, for the passover offering, from his own substance, and the liberality of priests and…
Read Cambridge on 2 Kings 23 →Albert Barnes1798–1870Barnes' Notes on the BibleSee 2 Kings 23:4 note. With this verse the author returns to the narrative of what was done in Josiah’s 18th year.
Read Albert Barnes on 2 Kings 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Keep the passover — It seemed to the king appropriate to conclude his great work of reform by a proper observance of this most important religious festival.
Read Daniel Denison Whedon on 2 Kings 23 →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
The king commanded all the people, “Keep the Passover of the LORD your God, as it is written in this Book of the Covenant.”
The king commanded all the people, saying, “Keep the Passover to Yahweh your God, as it is written in this book of the covenant.”
The king commanded all the people, “Keep the Passover of the LORD your God, as it is written in this Book of the Covenant.”
The king ordered all the people, “Observe the Passover of the Lord your God, as prescribed in this scroll of the covenant.”
Tyndale line
¶ And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant.
And the king commanded all the people, saying, Keep the passover unto Jehovah your God, as it is written in this book of the covenant.
And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in this book of the covenant.
And the king commanded all the people, saying, Keep the passover to the LORD your God, as it is written in the book of this covenant.
Then the king commanded all the people, saying, Keepe the passeouer vnto the Lord your God, as it is written in the booke of this couenant.
Strictly literal
And the king commanded all the people saying, Hold the passover to Jehovah your God, as it is written in this book of the covenant.
And the king commandeth the whole of the people, saying, 'Make ye a passover to Jehovah your God, as it is written on this book of the covenant.'
And the king commands the whole of the people, saying, “Make a Passover to your God YHWH, as it is written on this scroll of the covenant.”
And the king commanded all the people, saying, Keep the passover unto the Lord your God, as it is written in this book of the covenant.
Then the king commanded all the people, saying, “Keep the Passover to Yahweh your God, as it is written in this Book of the Covenant.”
From the Latin
And he commanded all the people, saying: Keep the phase to the Lord your God, according as it is written in the book of this covenant.
Simplified
The king sent out an order to all the people, “Observe the Passover of the Lord your God, as it is written in this Book of the Agreement.”
And the king gave orders to all the people, saying, Keep the Passover to the Lord your God, as it says in this book of the law.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that the king commanded all the people to keep the Passover of the LORD as it is written in the Book of the Covenant. The Septuagint closely matches this text, with 13 out of 15 words aligning, indicating a strong agreement in the overall message, though the specific word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls also support the Masoretic Text's reading, confirming the consistency of this command across these ancient witnesses.
וַיְצַ֤ו הַמֶּ֙לֶךְ֙ אֶת־ כָּל־ הָעָ֣ם לֵאמֹ֔ר עֲשׂ֣וּ פֶ֔סַח לַֽיהוָ֖ה אֱלֹֽהֵיכֶ֑ם כַּכָּת֕וּב עַ֛ל סֵ֥פֶר הַבְּרִ֖ית הַזֶּֽה׃
13 of the 15 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 2 Kings 23:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
פֶּ֫סַח (pesach) refers to the Passover, encompassing the sacrifice associated with it, the animal victim, and the festival itself. It is derived from a root meaning 'exemption' and is used specifically in the context of the Jewish Passover. The term is also linked to the Greek word 'pascha'.
פֶּ֫סַח n.m. passover
sacrifice of passover, involving communion meal, hence a species of peace-offering
the animal victim of the passover
festival of the passover
base
H6453 פֶּ֫סַח passover . sacrifice of passover, involving communion meal, hence a species of peace-offering
. the animal victim of the passover
. festival of the passover
6453 pecach peh'-sakh
from 6452; a pretermission, i.e. exemption; used only
techically of the Jewish Passover (the festival or the
victim):--passover (offering).
see HEBREW for 06452
פֶּ֫סַח (pe.sach) — Passover.
Passover,
1a) sacrifice of passover
1b) animal victim of the passover
1c) festival of the passover
Also named: pascha (πάσχα "Passover lamb" G3957)
N-ms — NounHNtmsa
pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Ex 12:13,23,17; compare Isa 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic [~paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
Passover
The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the “feast of unleavened bread” (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14;
the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted . --This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying…
Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb.
The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Prep | V-Qal-Inf-c — Preposition · verb qal participle (passive) masculine singularHRd/Vqsmsa
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 — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm