Deuteronomy 23:1 — Word Study
WLCלֹֽא־ יָבֹ֧א פְצֽוּעַ־ דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהוָֽה׃ ס
BSANo manlôʼ [not at all, under no circumstances, male person, individual]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יָבֹ֧א | he will go | Verb, Qal, imperfect third person masculine singular |
| פְצֽוּעַ־ | [one who] is wounded of | Verb, Qal, participle (passive) masculine singular common |
| דַּכָּ֛א | crushing | Noun common, feminine singular absolute |
| וּכְר֥וּת | and [one who] is cut off of | Conjunction, verb qal participle (passive) masculine singular common |
| שָׁפְכָ֖ה | penis | Noun common, feminine singular absolute |
| בִּקְהַ֥ל | in [the] assembly of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No man with crushed or severed genitals may enter the assembly of the LORD. |
| KJV | He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. |
| ASV | He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of Jehovah. |
| YLT | 'One wounded, bruised, or cut in the member doth not enter into the assembly of Jehovah; |
| WEB | He who is emasculated by crushing or cutting shall not enter into Yahweh’s assembly. |
| BBE | No man whose private parts have been wounded or cut off may come into the meeting of the Lord's people. |
All translations agree on the prohibition against men with crushed or severed genitals entering the assembly.
The sentence has a clear main clause followed by a prepositional phrase that specifies the assembly in question.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
The sentence as the grammar sees it Open the tree ›
2 of 8 occur nowhere else in the Old Testament — words chosen on purpose.
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 23:1
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 — Laws Concerning the Assemblygenerated
Deuteronomy 23:1 sets forth specific regulations regarding who may enter the assembly of the LORD, emphasizing physical integrity as a prerequisite for participation in the community. This verse is part of a broader legal framework that includes other restrictions on membership, as seen in the following verses, which address issues of legitimacy and lineage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:17–21 | “Say to Aaron, ‘For the generations to come, none of your descendants who has a physical defect may approach to offer the food of his God. |
| 2 | Leviticus 22:22–24 | You are not to present to the LORD any animal that is blind, injured, or maimed, or anything with a running sore, a festering rash, or a scab; you must not put any of these on the altar as an offering made by fire to the LORD. |
| 3 | Galatians 3:28 | There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. |
| 4 | Deuteronomy 23:2–3 | No one of illegitimate birth may enter the assembly of the LORD, nor may any of his descendants, even to the tenth generation. |
| 5 | Nehemiah 13:1–3 | At that time the Book of Moses was read aloud in the hearing of the people, and in it they found the passage stating that no Ammonite or Moabite should ever enter the assembly of God, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פְצֽוּעַ־, fe.tzu.a'-generated
The word פְצֽוּעַ־ (fe.tzu.a'-) is a participle form of the verb meaning 'to wound' or 'to injure'. It specifically refers to someone who has been physically harmed, particularly in a way that affects their reproductive organs. This term highlights the seriousness of physical condition in the context of entering the assembly.
In this verse, it is used to denote men who have been wounded or mutilated in a way that renders them unfit for participation in the sacred assembly. The use of this term underscores the emphasis on physical wholeness as a requirement for communal worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the prohibition against men with crushed or severed genitals entering the assembly.
Sentence Structuregenerated
The main verb of the verse is יָבֹ֧א (ya.Vo'), meaning 'he will go' or 'may enter', which governs the entire clause. The structure emphasizes the prohibition through the negation לֹֽא־ (lo'-) at the beginning, indicating that under no circumstances is this allowed.
The sentence is constructed with a subject followed by a series of noun phrases and prepositional phrases, detailing the specific conditions that disqualify an individual from entering the assembly.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew terms into Greek, using οὐ (ou) for 'not', which serves a similar negating function. The Greek word choice reflects the same prohibition against those with physical impairments entering the assembly.
The use of ἄνθρωπος (anthrōpos) for 'man' aligns with the Hebrew term, maintaining the focus on male individuals affected by these conditions.
In plain words — the whole versegenerated
Deuteronomy 23:1 states that no man with crushed or severed genitals may enter the assembly of the LORD. This is part of a set of laws that outline who is allowed to participate in the religious community, emphasizing the importance of physical integrity.
Frequently Asked Questionsgenerated
This prohibition emphasizes the importance of physical wholeness and integrity in the context of worship and participation in the community.
The 'assembly of the LORD' refers to the congregation or community of Israel gathered for worship and religious activities.
Yes, other verses in this chapter outline additional restrictions based on lineage and legitimacy.
This verse reflects the cultural values of ancient Israel, where physical integrity was closely associated with religious purity and fitness for communal worship.
Reflection Questionsgenerated
- What does this verse teach us about the standards for community membership in ancient Israel?
- How can we understand the significance of physical integrity in a spiritual context?
- What parallels can we draw between these ancient laws and modern concepts of community and belonging?
- In what ways can we apply the principles of this verse to our understanding of inclusion and participation today?
The early church on this verse — how the Fathers read it
Early commentators have interpreted this verse in various ways, often discussing its implications for spiritual barrenness and community membership.
Eunuch: By these are meant, in the spiritual sense, such as are barren in good works. Ibid.Early Church Fathers on Deuteronomy 23 →
Into the church: That is, into the assembly or congregation of Israel, so as to have the privilege of an Israelite, or to be capable of any place or office among the people of God.Early Church Fathers on Deuteronomy 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 23:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that is wounded in the stones,.... In any of them, not accidentally, but purposely; which are crushed and bruised by the hands of men, with a design to make him unfit for generation, or to make an
Read John Gill on Deuteronomy 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. He that is wounded ... shall not enter into the congregation of the Lord.
Read Robert Jamieson on Deuteronomy 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 23 Who are to be excluded from the congregation, . An Edomite and Egyptian not to be abhorred, and why, ,8. No uncleanness to be in the camp, . No filthiness, . No abominable sacrifice must be, . No usury, but to strangers, ,20. Vows must be kept, . The liberty that was lawful in their neighbour’ s field or vineyard, ,25. Heb. wounded by compression, or attrition, or contusion, to wit, of the stones, which was the course the Gentiles took with infants to make them eunuchs. And these eunuchs and bastards, , seem to be not only those of other nations, as some understand it, without any foundation for such restriction, but also of the Israelites; the reason of this law being the same…
Read Matthew Poole on Deuteronomy 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 23:1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.Ver. 1. Or hath his privy member cut off.] As it is a barbarous custom at this day among the Turks, to deprive various Christian children of their privities, supplying the uses of nature with a silver quill. This was first brought in among them by Selymus II, out of jealousy lest his eunuchs were not so chaste as they should have been, in keeping their ladies’ beds. Such are usually effeminate, and unfit to bear office. Shall not enter into the congregation,] i.e., Shall not go in and out before the people as a public officer. Since such should be drained…
Read John Trapp on Deuteronomy 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The rule that a eunuch should not enter into the congregation was doubtless intended to prevent the Israelitish rulers from making eunuchs of their brethren the children of Israel. As a set off to this apparent harshness towards the man who had been thus treated, we must read Isaiah 56:3-4, in which a special promise is given to the eunuchs that keep God’s Sabbaths and take hold of His covenant. God will give to them within His house and within His walls “a place and a name better than of sons and of daughters—an everlasting name that shall not be cut off.” As a special calamity it was foretold to Hezekiah that some of his descendants should be eunuchs in the palace of the King of…
Read Charles John Ellicott on Deuteronomy 23 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXIII Neither eunuchs, bastards, Ammonites, nor Moabites, shall be incorporated with the genuine Israelites, 1-3. The reason why the Ammonites and Moabites were excluded, 4-6. Edomites and Egyptians to be respected, 7. Their descendants in the third generation may be incorporated with the Israelites, 8. Cautions against wickedness when they go forth against their enemies, 9. To keep the camp free from every defilement, and the reason why, 10-14. The slave who had taken refuge among them is not to be delivered up to his former master, 15, 16. There shall be no prostitutes nor sodomites in the land, 17. The hire of a prostitute or the price of a dog is not to be brought into the house…
Read AdamClarke on Deuteronomy 23 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Leviticus 21:17-24. Such persons, exhibiting a mutilation of that human nature which was made in God’s image, were rejected from the covenant entirely. However, they could be proselytes (compare Acts 8:27).
Read Albert Barnes on Deuteronomy 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BiblePERSONS WHO ARE NOT TO BE INTO THE , Deuteronomy 23:1-8. 1. Cut off — No doubt Moses aimed to keep the people of God free from those pernicious customs so prevalent among the Eastern nations.
Read Daniel Denison Whedon on Deuteronomy 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
No man with crushed or severed genitals may enter the assembly of the LORD.
He who is emasculated by crushing or cutting shall not enter into Yahweh’s assembly.
No man with crushed or severed genitals may enter the assembly of the LORD.
A man with crushed or severed genitals may not enter the assembly of the Lord.
Tyndale line
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of Jehovah.
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of the LORD.
He that is wounded or mutilated in his secrets, shall not enter into the congregation of the LORD.
None that is hurt by bursting, or that hath his priuie member cut off, shall enter into the Congregation of the Lord.
Strictly literal
He that is a eunuch, whether he have been crushed or cut, shall not come into the congregation of Jehovah.
'One wounded, bruised, or cut in the member doth not enter into the assembly of Jehovah;
“No one wounded, bruised, or cut in the genitals enters into the assembly of YHWH;
(23:2) He that is wounded in the testicles, or hath his privy member cut, shall not enter into the congregation of the Lord.
No man injured by crushing or cutting off may enter the assembly of Yahweh.
From the Latin
An eunuch, whose testicles are broken or cut away, or yard cut off, shall not enter into the church of the Lord.
Simplified
No man whose genitals have been damaged or cut off is allowed to enter the Lord's sanctuary.
No man whose private parts have been wounded or cut off may come into the meeting of the Lord's people.
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 consistent with the Septuagint and the Samaritan Pentateuch in this verse. Both the Septuagint and the Samaritan Pentateuch agree with the wording of the Masoretic Text, confirming the prohibition against men with crushed or severed genitals entering the assembly.
לֹֽא־ יָבֹ֧א פְצֽוּעַ־ דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהוָֽה׃ ס
7 of the 8 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.
לא יקח אישׁ את אשׁת אביו ולא יגלה כנף אביו
Agrees with the Masoretic Text here, word for word.
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 23:1
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.
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)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
פָּצַע (patsa`) is a primitive root meaning to bruise or wound, specifically through crushing. The entries consistently describe it as a verb associated with the act of wounding, particularly by bruising.
[פָּצַע] vb. bruise, wound by bruising;
base
H6481 [פָּצַע] bruise, wound by bruising
6481 patsa` paw-tsah'
a primitive root; to split, i.e. wound:--wound.
פָּצַע (pa.tsa) — to wound.
1) to bruise, wound, wound by bruising
1a) (Qal) to wound by crushing
HVqsmsc — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
דַּכָּה n.f. crushing, Dt 23:2 one wounded by crushing (viz. the testicles).
ref
H1795 דַּכָּה crushing
1795 dakkah dak-kaw'
from 1794 like 1793; mutilated:--+ wounded.
see HEBREW for 01794
see HEBREW for 01793
דַּכָּה (dak.kah) — crushing.
a crushing
HNcfsa — Noun common · feminine singular absoluteHNcfsa
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
HC/Vqsmsc — Conjunction · verb qal participle (passive) masculine singular commonHC/Vqsmsc
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…
שׇׁפְכָה n.f. male organ (as fluid-duct);—abs. Dt 23:2
ref
H8212 שׇׁפְכָה male organ (as fluid-duct)
8212 shophkah shof-kaw'
feminine of a derivative from 8210; a pipe (for pouring
forth, e.g. wine), i.e. the penis:--privy member.
see HEBREW for 08210
שׇׁפְכָה (shoph.khah) — penis.
1) penis, urethra, male organ
1a) as fluid duct
HNcfsa — Noun common · feminine singular absoluteHNcfsa
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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)
HNpt — Noun properHNpt