Deuteronomy 10:15 — Word Study
WLCרַ֧ק בַּאֲבֹתֶ֛יךָ חָשַׁ֥ק יְהוָ֖ה לְאַהֲבָ֣ה אוֹתָ֑ם וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַחֲרֵיהֶ֗ם בָּכֶ֛ם מִכָּל־ הָעַמִּ֖ים כַּיּ֥וֹם הַזֶּה׃
BSAYetraq the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has set His affectionchâshaq■ [to desire, have delight] on your fathersʼâb [ancestors, patriarchs] and lovedʼâhab [to have affection, chosen to love] themʼêth And He has chosen youbâchar▸ [selected, set apart] their descendantszeraʻ [seed, offspring] afterʼachar above allkôl [over, more than] the peoplesʻam [nations, tribes] even to this dayyôwm [specifically, namely, the present time, this moment]
| Greek | English | Parsing |
|---|---|---|
| רַ֧ק | only | Adverb |
| בַּאֲבֹתֶ֛יךָ | ancestors your | Preposition, noun common feminine plural construct, suffix |
| חָשַׁ֥ק | he loved | Verb, Qal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| לְאַהֲבָ֣ה | to love | Preposition, verb qal infinitive construct common |
| אוֹתָ֑ם | the object marker them | Particle, suffix |
| וַיִּבְחַ֞ר | and he chose | Verb, Qal, sequential imperfect third person masculine singular |
| בְּזַרְעָ֣ם | offspring their | Preposition, noun common masculine singular construct, suffix |
| אַחֲרֵיהֶ֗ם | after them | Suffix |
| בָּכֶ֛ם | you | Preposition, suffix |
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| הָעַמִּ֖ים | the peoples | Particle, noun common masculine plural absolute |
| כַּיּ֥וֹם | as the day | Preposition, noun common masculine singular absolute |
| הַזֶּה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day. |
| KJV | Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. |
| ASV | Only Jehovah had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples, as at this day. |
| YLT | only in thy fathers hath Jehovah delighted — to love them, and He doth fix on their seed after them — on you, out of all the peoples as [at] this day; |
| WEB | Only Yahweh had a delight in your fathers to love them, and he chose their offspring after them, even you above all peoples, as it is today. |
| BBE | But the Lord had delight in your fathers and love for them, marking out for himself their seed after them, even you, from all peoples, as at this day. |
Where they part company is חָשַׁק — see How Translations Differ.
One main clause with two verb phrases and a prepositional phrase that clarifies the scope of God's choice.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbחָשַׁק
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 — Deuteronomy 10:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Love and Choice of Israelgenerated
Deuteronomy 10:15 emphasizes God's special love for the ancestors of Israel and His choice of their descendants. This passage highlights the continuity of God's covenant through generations, affirming that His affection remains with Israel even to the present day. It serves as a reminder of the relationship between God and His chosen people, urging them to respond to His love with obedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:37 | Because He loved your fathers, He chose their descendants after them and brought you out of Egypt by His presence and great power, |
| 2 | Deuteronomy 7:7–8 | The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples. |
| 3 | Numbers 14:8 | If the LORD delights in us, He will bring us into this land, a land flowing with milk and honey, and He will give it to us. |
| 4 | Romans 9:13–23 | So it is written: “Jacob I loved, but Esau I hated.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חָשַׁק, cha.Shakgenerated
The verb חָשַׁק (cha.Shak) means to love or desire, indicating a deep emotional connection. It conveys a sense of attachment and preference, showing that God has a special affection for the ancestors of Israel.
This choice is not arbitrary; it reflects God's commitment and desire to have a relationship with His people. The use of the perfect tense suggests that this love has been established and continues to be relevant for their descendants.
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 is חָשַׁק, he loved, which governs the subject יְהוָ֖ה (Yahweh). The sentence also includes a series of prepositional phrases that clarify the relationship between God and His chosen people.
The structure emphasizes God's actions and choices, with the clauses detailing His love for the ancestors and His selection of their descendants, underscoring the continuity of His covenant.
Septuagint Backgroundgenerated
In the Septuagint, חָשַׁק is rendered as προείλατο (proeilato), which conveys the idea of selection or choice. This choice shows a narrowing of focus on God's deliberate act of choosing His people.
The translation reflects a similar sentiment of divine love and selection, aligning with the original Hebrew while also presenting it in a way that resonates with a Greek-speaking audience.
In plain words — the whole versegenerated
Deuteronomy 10:15 tells us that the LORD has shown His love for the ancestors of Israel and has chosen their descendants above all other peoples. This highlights God's ongoing relationship with Israel and His special affection for them.
Frequently Asked Questionsgenerated
It means that God has chosen to love and have a special relationship with the ancestors of Israel, which extends to their descendants.
The choice signifies God's covenant relationship with Israel, demonstrating His commitment to them as His chosen people throughout generations.
This verse shows that God's love is enduring and extends through generations, reminding us that we are part of a larger story of His faithfulness.
Being chosen above all peoples indicates a special status and responsibility that Israel has as God's representative nation among the nations.
Reflection Questionsgenerated
- In what ways have I experienced God's love in my life?
- How can I respond to God's choice of me as His child?
- What does it mean for me to be part of a chosen people?
- How can I share the message of God's love with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 10:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOnly the Lord had a delight in thy fathers to love them,.... Though the heavens and the earth, and all the inhabitants of them are the Lord's by creation, yet he had a special regard unto, and a
Read John Gill on Deuteronomy 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.
Read Robert Jamieson on Deuteronomy 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shows that God had no particular reason nor obligation to their fathers any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others proceeded only from God’ s good pleasure and free love.
Read Matthew Poole on Deuteronomy 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 10:15 Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.Ver. 15. To love them.] Because he loved them, as Deuteronomy 7:7-8.
Read John Trapp on Deuteronomy 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Only.—“The whole world belongs to Jehovah, and for all that He chose thy fathers above all people.”
Read Charles John Ellicott on Deuteronomy 10 →CambridgeThe Cambridge Bible for Schools and Colleges15. Only] Heb. raḳ ?. The use of this restrictive adverb with disjunctive force—a sharp word with the sound of a wrench in it—is found in many O.T. writings, but is particularly frequent in Deut., occurring no less than 20 times, and in deuteronomic passages elsewhere. It is prefixed to clauses which limit, qualify, condition, or offer contrasts to, what has preceded them. The exact meaning varies according to the context, and therefore it is transl. by different English adverbs or conjunctions in R.V. It introduces exceptions to, or reservations upon statements of fact, only or but (Deuteronomy 2:28; Deuteronomy 2:35; Deuteronomy 2:37, Deuteronomy 3:11; Deuteronomy 3:19), or laws…
Read Cambridge on Deuteronomy 10 →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
Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day.
Only Yahweh had a delight in your fathers to love them, and he chose their offspring after them, even you above all peoples, as it is today.
Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day.
However, only to your ancestors did he show his loving favor, and he chose you, their descendants, from all peoples – as is apparent today.
Tyndale line
Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.
Only Jehovah had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples, as at this day.
Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples, as at this day.
Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.
Notwithstanding, the Lord set his delite in thy fathers to loue them, and did choose their seede after them, euen you aboue all people, as appeareth this day.
Strictly literal
Only, Jehovah took pleasure in thy fathers, to love them, and he chose their seed after them, [even] you, out of all the peoples, as it is this day.
only in thy fathers hath Jehovah delighted — to love them, and He doth fix on their seed after them — on you, out of all the peoples as [at] this day;
Only, YHWH has delighted in your fathers, to love them, and He fixes on their seed after them—on you, out of all the peoples, as [at] this day.
Yet only in thy fathers had the Lord delight, to love them; he chose, therefore, their seed after them, namely you, from all the nations, as it is this day.
Only Yahweh took pleasure in your fathers so as to love them, and he chose you, their descendants, after them, more than any of the other peoples, as he does today.
From the Latin
And yet the Lord hath been closely joined to thy fathers, and loved them and chose their seed after them, that is to say, you, out of all nations, as this day it is proved.
Simplified
Yet the Lord was attracted to your forefathers and he loved them. He has also chosen you, their descendants, above any other people, even until now.
But the Lord had delight in your fathers and love for them, marking out for himself their seed after them, even you, from all peoples, as at this day.
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 is supported by the Septuagint, which matches the Hebrew closely. The Samaritan Pentateuch differs slightly by using אתם instead of the object marker, but the overall message remains consistent across these texts.
רַ֧ק בַּאֲבֹתֶ֛יךָ חָשַׁ֥ק יְהוָ֖ה לְאַהֲבָ֣ה אוֹתָ֑ם וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַחֲרֵיהֶ֗ם בָּכֶ֛ם מִכָּל־ הָעַמִּ֖ים כַּיּ֥וֹם הַזֶּה׃
14 of the 14 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.
רק באבתיך חשׁק יהוה לאהבה אתם ויבחר בזרעם אחריהם בכם מכל העמים כיום הזה
1 word differs from the Masoretic Text: אתם (
[רק] [באבתי׳ך] חשק יהוה לאהב׳ה אות׳מה ויבחר בזרע׳מה אחרי׳המה ב׳כמה מכול [העמים] [כיום] [הזה]
6 words on the leather — 3 partly restored, 5 supplied entire by an editor.
רק באבותי׳כה חשק יהוה [לאהב׳ה] אות׳מה ויבחר בזרע׳מה אחרי׳המה ב׳כמה מכול העמים כיום הזה
9 words on the leather — 4 partly restored, 1 supplied entire by an editor.
רק באבותי׳ך [חשק] [יהוה] [לאהב׳ה] [אות׳ם] [ויבחר] [בזרע׳ם] [אחרי׳הם] [ב׳כם] [מכל] [העמים] [כיום] [הזה]
1 word on the leather — 1 partly restored, 12 supplied entire by an editor.
[רק] [באבתי׳ך] [חשק] [יהוה] [לאהב׳ה] אות׳ם ויבחר בזרע׳ם אחרי׳הם [ב׳כם] [מכל] [העמים] [כיום] [הזה]
3 words on the leather — 1 partly restored, 10 supplied entire by an editor.
רק באבותי׳ך חשק יהוה לאהב׳ה את׳ם ויבחר בזרע׳ם אחרי׳הם ב׳כם מכל העמים כיום הזה
14 words on the leather.
על כן בעי את אבתי׳כם חשק בובזרע׳ם אחרי׳הם ב׳כם [מכל] [העמים] [כיום] [הזה]
13 words of the verse are on this fragment — 4 partly restored, 4 supplied entire by an editor.
[רק] [באבתי׳ך] [חשק] [יהוה] [לאהב׳ה] את׳ם
6 words of the verse are on this fragment — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 10:15
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.
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
DirObjM — AdverbHD
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);
Prep | N-mp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms
חָשַׁק (chashaq) is a Hebrew verb that primarily means to cling or love, indicating a strong attachment or desire. It also has a denominative form related to furnishing with fillets or rings. The entries suggest a figurative use of the word, connecting love and desire with physical attachment.
חָשַׁק vb. be attached to, love
base
חשׁק vb. denom. only Pi. furnish with fillets or rings, and Pu. pass.
base
H2836a חָשַׁק be attached to, love H2836b חשׁק vb. denom. only Pi. furnish with fillets or rings, and Pu. pass.
2836 chashaq khaw-shak'
a primitive root; to cling, i.e. join, (figuratively) to
love, delight in; elliptically (or by interchangeable for
2820) to deliver:--have a delight, (have a ) desire, fillet,
long, set (in) love.
see HEBREW for 02820
חָשַׁק (cha.shaq) — to desire.
(Qal) to love, be attached to, long for
חָשַׁק (cha.shaq) — to connect.
1a) (Piel) fillet
1b) (Pual) fillet
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-proper — Noun properHNpt
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
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אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp3mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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.
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
HTd/Tm — Particle · particleHTd/Tm