Deuteronomy 20:16 — Word Study
WLCרַ֗ק מֵעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כָּל־ נְשָׁמָֽה׃
BSAHoweverraq in the citiesʻîyr [towns, settlements] of theʼêl-leh nationsʻam [peoples, tribes] thatʼăsher the LORDYᵉhôvâh [Yehovah, the Lord God] your Godʼĕlôhîym [Elohim, the supreme God] is givingnâthan [granting, bestowing] as an inheritancenachălâh [a legacy, a heritage] you must not leave alivechâyâh▸ [spare, preserve] anythingkôl that breathesnᵉshâmâh [has the breath of life, is living]
| Greek | English | Parsing |
|---|---|---|
| רַ֗ק | only | Adverb |
| מֵעָרֵ֤י | from [the] cities of | Preposition, noun common masculine plural construct |
| הָֽעַמִּים֙ | the peoples | Particle, noun common masculine plural absolute |
| הָאֵ֔לֶּה | these | Particle, particle |
| אֲשֶׁר֙ | which | Particle |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהֶ֔יךָ | God your | Noun common masculine plural construct, suffix |
| נֹתֵ֥ן | [is] about to give | Verb, Qal, participle (active) masculine singular |
| לְךָ֖ | to you | Preposition, suffix |
| נַחֲלָ֑ה | an inheritance | Noun common, feminine singular absolute |
| לֹ֥א | not | Particle |
| תְחַיֶּ֖ה | you will let live | Verb, Piel, imperfect second person masculine singular |
| כָּל־ | any | Noun common, masculine singular construct |
| נְשָׁמָֽה׃ | breathing thing | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | However, in the cities of the nations that the LORD your God is giving you as an inheritance, you must not leave alive anything that breathes. |
| KJV | But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: |
| ASV | But of the cities of these peoples, that Jehovah thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth; |
| YLT | 'Only, of the cities of these peoples which Jehovah thy God is giving to thee [for] an inheritance, thou dost not keep alive any breathing; |
| WEB | But of the cities of these peoples that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes; |
| BBE | But in the towns of these peoples whose land the Lord your God is giving you for your heritage, let no living thing be kept from death: |
Where they part company is in the command to not let anything that breathes live.
The structure of the sentence is straightforward, with a main command followed by clarifying phrases that provide context.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbנָתַן
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 20:16
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 — Instructions for Conquestgenerated
Deuteronomy 20:16 outlines God's directive to the Israelites regarding the cities of the nations they are about to conquer. This command emphasizes the seriousness of their mission and the need for complete devotion to God's instructions. The surrounding verses further clarify the context of warfare and the necessity to avoid the corrupting influences of the nations they are displacing, as seen in Deuteronomy 20:15 and Deuteronomy 20:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:1–4 | When the LORD your God brings you into the land that you are entering to possess, and He drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations larger and stronger than you— |
| 2 | Numbers 21:2–3 | So Israel made a vow to the LORD: “If You will deliver this people into our hands, we will devote their cities to destruction. ” |
| 3 | Numbers 33:52 | you must drive out before you all the inhabitants of the land, destroy all their carved images and cast idols, and demolish all their high places. |
| 4 | Joshua 6:17–21 | Now the city and everything in it must be devoted to the LORD for destruction. Only Rahab the prostitute and all those with her in her house will live, because she hid the spies we sent. |
| 5 | Joshua 9:24–27 | The Gibeonites answered, “Your servants were told clearly that the LORD your God had commanded His servant Moses to give you all the land and wipe out all its inhabitants before you. So we greatly feared for our lives because of you, and that is why we have done this. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נְשָׁמָה, ne.sha.Mahgenerated
The word נְשָׁמָה (neshamah) means 'breath' and signifies the breath of life. It is used to describe both the divine breath that gives life and the breath of living beings. This word conveys the essence of life and is closely associated with the idea of vitality and spirit.
In this verse, the command not to let any נְשָׁמָה live underscores the totality of God's directive to Israel. It reflects the seriousness of their conquest and the necessity for complete obedience to God's commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent in conveying the command to not spare any living thing.
Sentence Structuregenerated
The main verb in this verse is תְחַיֶּ֖ה, you will let live, which governs the command. The structure includes prepositional phrases indicating the source of the cities and the subjects of the command, creating a clear directive.
The sentence emphasizes the totality of the command through its structure, with the finite verb leading and the various phrases providing context for the action.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נְשָׁמָה is rendered with the Greek word ἐμπνέον, which also conveys the idea of a living breath. This choice maintains the emphasis on life and vitality, consistent with the Hebrew meaning.
The translation reflects a direct correspondence to the original text, underscoring the command's seriousness.
In plain words — the whole versegenerated
Deuteronomy 20:16 instructs the Israelites not to let any living thing survive in the cities of the nations they are about to inherit. This command emphasizes the need for total devotion to God's instructions during their conquest of the land.
Frequently Asked Questionsgenerated
This command signifies God's intent for Israel to completely eradicate the presence of the nations they are conquering, ensuring that their practices do not influence Israel.
The command is given to prevent the Israelites from being influenced by the corrupt practices of the nations they are displacing, as God desires their complete devotion.
This directive reflects God's call for His people to be holy and set apart, avoiding any influences that could lead them away from His commands.
The command is absolute, indicating that there are no exceptions for sparing any living thing in the cities of the nations.
Reflection Questionsgenerated
- What does this command reveal about God's view of the nations Israel is conquering?
- How can we apply the principle of complete obedience to God's commands in our lives today?
- What does it mean to be set apart as God's people, and how can we live that out?
- In what ways can we ensure that we are not influenced by the 'nations' around us in our spiritual walk?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 20:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut of the cities of those people, which the Lord thy God doth give thee for an inheritance,.... The cities of the seven nations, six of which are mentioned by name in the next verse: thou shalt save
Read John Gill on Deuteronomy 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. no seed, i.e. no man, as that word is oft used. Compare , with . For the beasts, some few excepted as being under a special curse, were given them for a prey.
Read Matthew Poole on Deuteronomy 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 20:10-20. SIEGES.(10) When thou comest nigh . . . proclaim peace.—Not as the children of Dan did, who massacred the inhabitants of Laish without warning (Judges 18:27-28). Even in the wars of Joshua, the cities that “stood still in their strength” were generally spared (Joshua 11:13). (15) Thus—i.e., sparing the women and the little ones. (16-18) But of the cities of these people . . . thou shalt save alive nothing that breatheth . . . that they teach you not to do after all their abominations.—Upon the inhabitants of these cities the Israelites executed the sentence of Jehovah. Their abominations are sufficiently indicated in Leviticus 18:24-28; Leviticus 20:23. These verses…
Read Charles John Ellicott on Deuteronomy 20 →CambridgeThe Cambridge Bible for Schools and Colleges16. But] Heb. rak, introducing an opposite case, see Deuteronomy 10:15. thou shalt save alive nothing that breatheth] Heb. any breath, i.e. human life (Genesis 2:7, 1 Kings 17:17, Isaiah 42:5), cp. the deuteronomic Joshua 10:40; Joshua 11:11; Joshua 11:14. Only in Genesis 7:22 does the phrase cover animals.
Read Cambridge on Deuteronomy 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Of these people — The Canaanites and kindred nations. Thou shalt save alive nothing — Not a human being was to be left alive.
Read Daniel Denison Whedon on Deuteronomy 20 →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
However, in the cities of the nations that the LORD your God is giving you as an inheritance, you must not leave alive anything that breathes.
But of the cities of these peoples that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes;
However, in the cities of the nations that the LORD your God is giving you as an inheritance, you must not leave alive anything that breathes.
As for the cities of these peoples that the Lord your God is going to give you as an inheritance, you must not allow a single living thing to survive.
Tyndale line
But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
But of the cities of these peoples, that Jehovah thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth;
But of the cities of these peoples, which the LORD thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth:
But of the cities of these people which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
But of the cities of this people, which the Lord thy God shall giue thee to inherite, thou shalt saue no person aliue,
Strictly literal
But of the cities of these peoples which Jehovah thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth,
'Only, of the cities of these peoples which Jehovah thy God is giving to thee [for] an inheritance, thou dost not keep alive any breathing;
Only, of the cities of these peoples which your God YHWH is giving to you [for] an inheritance, you do not keep alive any [that are] breathing;
But of the cities of these people, which the Lord thy God doth give thee for an inheritance, shalt thou not let live a single soul.
In the cities of these peoples that Yahweh your God is giving you as an inheritance, you must save alive nothing that breathes.
From the Latin
But of those cities that shall be given thee, thou shalt suffer none at all to live:
Simplified
However, when it comes to the towns of those nations whose land the Lord your God is giving you to occupy, don't leave anything alive that breathes.
But in the towns of these peoples whose land the Lord your God is giving you for your heritage, let no living thing be kept from death:
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, Samaritan Pentateuch, and the Dead Sea Scrolls all agree on the wording of this verse, preserving its meaning and intent. The scrolls show some restoration, but the essential command remains intact across these witnesses.
רַ֗ק מֵעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כָּל־ נְשָׁמָֽה׃
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 מערי העמים האלה אשׁר יהוה אלהיך נתן לך נחלה לא תחיה כל נשׁמה
Agrees with the Masoretic Text here, word for word.
[רק] [מערי] [העמים] [האלה] [אשר] [יהוה] [אלהי׳ך] [נתן] ל׳כה נחלה [לא] [תחיה] [כל] [נשמה]
nothing on the leather here — 2 partly restored, 12 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 20:16
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
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
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
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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
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/Sp2ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs — Noun common · feminine singular absoluteHNcfsa
in-her'-i-tans (nahalah, "something inherited," "occupancy," "heirloom," "estate," "portion"): The word is used in its widest application in the Old Testament Scriptures, referring not only to an estate received by a child from its parents, but also to the land received by the children of Israel as a gift from Yahweh. And in the figurative and poetical sense, the expression is applied to the kingdom of God as represented in the consecrated lives of His followers. In a similar sense, the Psalmist is represented as speaking of the Lord as the portion of his inheritance. In addition to the above word, the King James Version translations as inheritance, morashah, "a possession," "heritage" (De 33:4; Eze 33:24); yerushshah, "something occupied," "a patrimony," "possession" (
[HEIR]
The laws of inheritance among the Hebrews were very simple. Land might be mortgaged, but could not be alienated, Nu 36:6-9. See JUBILEE. The only permanent right to property was by heritage, or lineal succession. The eldest son had a double portion. Females had no territorial possession; but if a man left no sons, his daughters inherited-on condition of their marrying into a family within the tribe to which their father belonged. If a man had no children, his land passed to distant relatives, according to a law laid down in Nu 27:8-11. The Law of Moses rendered wills unnecessary; they were introduced, however, at a later period, Ga 3:15 Heb 9:17. Property was sometimes…
→ Provisions for inheritance under Levirate marriages Ge 38:7-11; Nu 36:6-9; De 25:5-10; Ru 3:1-8; 4:7-17
→ UNCLASSIFIED SCRIPTURES RELATING TO Ge 15:3; 21:9-11; 24:36; 25:5,6; 48:21,22; Nu 27:6-11; De 21:15-17; 1Ki 21:3; 2Ch 21:3; Job 42:15; Pr 17:2; 20:21;
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
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
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
N-fs — Noun common · feminine singular absoluteHNcfsa