Deuteronomy 31:26 — Word Study
WLCלָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־ יְהוָ֖ה אֱלֹהֵיכֶ֑ם וְהָֽיָה־ שָׁ֥ם בְּךָ֖ לְעֵֽד׃
BSATakelâqach [receive, get] thiszeh Bookçêpher of the Lawtôwrâh [scroll, written document] and placesûwm [set, put] itʼêth besidetsad [in the side of, next to] the arkʼârôwn [box, chest] of the covenantbᵉrîyth [agreement, promise] of the LORDYᵉhôvâh [Yehovah] your Godʼĕlôhîym [Elohim, supreme God] so that it may remainhâyâh [exist, come into being] thereshâm [in that place, at that time] as a witnessʻêd [testimony, evidence]
| Greek | English | Parsing |
|---|---|---|
| לָקֹ֗חַ | take | Verb, Qal, infinitive absolute |
| אֵ֣ת | the object marker | Particle |
| סֵ֤פֶר | [the] book of | Noun common, masculine singular construct |
| הַתּוֹרָה֙ | the law | Particle, noun common feminine singular absolute |
| הַזֶּ֔ה | this | Particle, particle |
| וְשַׂמְתֶּ֣ם | and you will put | Verb, Qal, sequential perfect second person masculine plural |
| אֹת֔וֹ | the object marker it | Particle, suffix |
| מִצַּ֛ד | from [the] side of | Preposition, noun common masculine singular construct |
| אֲר֥וֹן | [the] ark of | Noun common, masculine singular construct |
| בְּרִית־ | [the] covenant of | Noun common, feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֱלֹהֵיכֶ֑ם | God your | Noun common masculine plural construct, suffix |
| וְהָֽיָה־ | and it will become | Verb, Qal, sequential perfect third person masculine singular |
| שָׁ֥ם | there | Adverb |
| בְּךָ֖ | on you | Preposition, suffix |
| לְעֵֽד׃ | a witness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Take this Book of the Law and place it beside the ark of the covenant of the LORD your God, so that it may remain there as a witness against you. |
| KJV | Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. |
| ASV | Take this book of the law, and put it by the side of the ark of the covenant of Jehovah your God, that it may be there for a witness against thee. |
| YLT | 'Take this Book of the Law, and thou hast set it on the side of the ark of the covenant of Jehovah your God, and it hath been there against thee for a witness; |
| WEB | “Take this book of the law, and put it by the side of the ark of Yahweh your God’s covenant, that it may be there for a witness against you. |
| BBE | Take this book of the law and put it by the ark of the Lord's agreement, so that it may be a witness against you. |
Where they part company is לָקֹ֗חַ — see How Translations Differ.
The sentence features a main command followed by a purpose clause, indicating the intended outcome of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 31:26
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 — Final Instructions from Mosesgenerated
Deuteronomy 31:26 records Moses' directive to the Levites regarding the Book of the Law, emphasizing its importance as a witness to the covenant between God and Israel. This moment is part of Moses' farewell address, where he prepares the people for their future without him, highlighting the significance of the Law in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:9 | There was nothing in the ark except the two stone tablets that Moses had placed in it at Horeb, where the LORD had made a covenant with the Israelites after they had come out of the land of Egypt. |
| 2 | 2 Kings 22:8–11 | Then Hilkiah the high priest said to Shaphan the scribe, “I have found the Book of the Law in the house of the LORD!” And he gave it to Shaphan, who read it. |
| 3 | 2 Chronicles 34:14–15 | While they were bringing out the money that had been taken into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD written by Moses. |
| 4 | Deuteronomy 31:19 | Now therefore, write down for yourselves this song and teach it to the Israelites; have them recite it, so that it may be a witness for Me against them. |
| 5 | 2 Kings 22:8–13 | Then Hilkiah the high priest said to Shaphan the scribe, “I have found the Book of the Law in the house of the LORD!” And he gave it to Shaphan, who read it. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — לָקֹ֗חַ, la.Ko.achgenerated
The Hebrew word לָקַח (*laqach*) is a verb meaning 'to take' and encompasses a range of actions, including to receive or seize. In this verse, it is used in the infinitive absolute form, indicating a command to actively take the Book of the Law and place it in a specific location.
This command emphasizes the importance of the Law as a guiding document for the Israelites. The verb's usage here signifies not just a physical action but also an act of commitment to uphold the covenant with God.
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 finite verbs governing the verse are לָקֹ֗חַ, take, and וְשַׂמְתֶּ֣ם, and you will put. The structure includes a command followed by a purpose clause, indicating the action and its intended outcome.
The command is direct and imperative, establishing the importance of the Law as a witness. The arrangement of clauses emphasizes the action of placing the Book of the Law adjacent to the ark.
Septuagint Backgroundgenerated
The Septuagint translates לָקֹ֗חַ as λαβόντες, which also means 'having taken.' This choice reflects a similar directive but emphasizes the completed action of taking the Law, suggesting a moment of commitment.
The LXX uses βιβλίον for סֵ֤פֶר, indicating a written document, aligning closely with the Hebrew meaning while also fitting the Greek literary context.
In plain words — the whole versegenerated
Deuteronomy 31:26 tells us that Moses instructed the Levites to take the Book of the Law and place it beside the ark of the covenant. This action was to ensure that the Law remained as a witness to the people, reminding them of their covenant with God.
Frequently Asked Questionsgenerated
The Book of the Law serves as a record of God's commandments and guidelines for the Israelites, reinforcing their covenant relationship with Him.
Placing the book beside the ark signifies its importance as a witness to the covenant and a reminder of God's laws.
It means that the Book of the Law will testify to the people's actions and decisions in relation to God's commands, holding them accountable.
This instruction prepares the Israelites for their future by ensuring they have a constant reminder of God's laws and their obligations under the covenant.
Reflection Questionsgenerated
- How can I ensure that I am following God's laws in my daily life?
- What role does Scripture play in reminding me of my commitments to God?
- In what ways can I share the importance of God's instructions with others?
- How does understanding the significance of the covenant impact my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 31:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake this book of the law,.... Not Deuteronomy only, but the whole Pentateuch: and put it in the side of the ark of the covenant of the Lord your God; not in the ark, for there were nothing there but
Read John Gill on Deuteronomy 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. Take this book of the law, and put it in the side of the ark.
Read Robert Jamieson on Deuteronomy 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the side, i.e. in the outside, in a little chest fixed to it, for nothing but the tables of stone were contained in the ark, . Here it was kept for greater security and reverence. A witness against thee, i.e. against thy people, to whom he turns his speech, that they might be more affected with it.
Read Matthew Poole on Deuteronomy 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 31:26 Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.Ver. 26. In the side of the ark.] That it might be heard and regarded as the very law of God, though penned by Moses. And indeed the Jews at this day show exceeding great respect to the law; no man may touch it but with the right hand, and without a kiss of reverence, nor carry it behind him, but lay it next to his heart in his travel; if it but fall to the ground, they institute a fast for it, &c. The very Turks have so high an esteem of Moses, that if they find any piece of his writings, be it but a torn paper, lying on the…
Read John Trapp on Deuteronomy 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 31:24-28. OF THE BOOKS OF MOSES TO THE LEVITES.(24) When Moses had made an end of writing.—This means the completion of the books of Moses as he delivered them to Israel; not merely Deuteronomy, as above, in Deuteronomy 31:9, but the whole, including the song mentioned in Deuteronomy 31:22. The song was probably the end of the book as delivered to them by Moses. In a book.—’Al-sêpher; upon a roll. The Pentateuch is written upon a single roll to this day. (25) The Levites, which bare the ark.—Observe this, and comp. Deuteronomy 31:9, above. (26) In the side of the ark.—More literally, beside, Rashi says, “The wise men of Israel differ about this in the treatise Baba Bathra (in…
Read Charles John Ellicott on Deuteronomy 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Take this book of the law] The standard copy to which all transcripts must ultimately refer: another copy was put into the bands of the priests. See Clarke on Deuteronomy 31:9.
Read AdamClarke on Deuteronomy 31 →CambridgeThe Cambridge Bible for Schools and Colleges26. this book of the law] Deuteronomy 29:21 (20), Deuteronomy 30:10. for a witness, etc.] Not a deuteronomic phrase; but cp. testimonies in Deuteronomy 4:45; against thee, here all Israel is addressed, whereas in Deuteronomy 31:25 it is the Levites.
Read Cambridge on Deuteronomy 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. In the side of the ark — Better rendered, by the side of the ark. The two tables of the Decalogue were placed in the ark. 1 Kings 8:9; Hebrews 9:4. The Targum of Jonathan says, “This law was placed in a chest near the ark.
Read Daniel Denison Whedon on Deuteronomy 31 →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
“Take this Book of the Law and place it beside the ark of the covenant of the LORD your God, so that it may remain there as a witness against you.
“Take this book of the law, and put it by the side of the ark of Yahweh your God’s covenant, that it may be there for a witness against you.
“Take this Book of the Law and place it beside the ark of the covenant of the LORD your God, so that it may remain there as a witness against you.
“Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you,
Tyndale line
Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.
Take this book of the law, and put it by the side of the ark of the covenant of Jehovah your God, that it may be there for a witness against thee.
Take this book of the law, and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.
Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.
Take the booke of this Lawe, and put ye it in the side of the Arke of the couenant of the Lord your God, that it may be there for a witnes against thee.
Strictly literal
Take this book of the law, and put it at the side of the ark of the covenant of Jehovah your God, that it may be there for a witness against thee;
'Take this Book of the Law, and thou hast set it on the side of the ark of the covenant of Jehovah your God, and it hath been there against thee for a witness;
“Take this Scroll of the Law, and you have set it on the side of the Ark of the Covenant of your God YHWH, and it has been against you for a witness there;
Take this book of the law, and put it at the side of the ark of the covenant of the Lord your God, that it may remain there against thee for a witness.
“Take this book of the law and put it by the side of the ark of the covenant of Yahweh your God, so that it may be there as a witness against you.
From the Latin
Take this book, and put it in the side of the ark of the covenant of the Lord your God: that it may be there for a testimony against thee.
Simplified
“Place this book of the Law beside the Ark of the Lord your God's Agreement, so that it will be kept there as a evidence against you.
Take this book of the law and put it by the ark of the Lord's agreement, so that it may be a witness against you.
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 15 of the 16 words. The Samaritan Pentateuch differs in two words, using לקחו (take) instead of the infinitive form, and שׂמתם (put) instead of the form used in the MT. The Dead Sea Scrolls show a similar structure but include some restored words.
לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־ יְהוָ֖ה אֱלֹהֵיכֶ֑ם וְהָֽיָה־ שָׁ֥ם בְּךָ֖ לְעֵֽד׃
15 of the 16 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.
לקחו את ספר התורה הזה ושׂמתם אתו מצד ארון ברית יהוה אלהיכם והיה שׁם בך לעד
2 words differ from the Masoretic Text: לקחו (take), שׂמתם (put)
לקח את ספר התורה הזאת ושמתם את׳ו מצד [ארון] [ברית] [יהוה] אלהי׳כם והיה שם ב׳ך לעד
12 words on the leather — 1 partly restored, 3 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 31:26
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
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 — ParticleHTo
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
צַד (tsad) means 'side' and is derived from an unused root suggesting a movement to the side. It can also refer figuratively to an adversary. The Aramaic equivalent is צַד (tsad H6655).
H6654 צַד side
6654 tsad tsad
contr. from an unused root meaning to sidle off; a side;
figuratively, an adversary:--(be-)side.
צַד (tsad) — side.
side
Aramaic equivalent: tsad (צַד "side" H6655)
Prep | N-ms — 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…
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs — Noun common · feminine singular constructHNcfsc
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)
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/Sp2mp
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
עֵד (ed) means 'witness' and encompasses both the act of witnessing and the person who testifies. It is derived from a root suggesting emphatic affirmation. The term can refer to evidence of things or to individuals providing testimony.
עֵד 69 n.m. witness (prob. fr. reiterating, hence emphatically affirming)
witness, testimony, evidence, of things
witness, a person
base
H5707 עֵד witness (prob. fr. reiterating, hence emphatically affirming) . witness, testimony, evidence, of things
. witness, a person
5707 `ed ayd
contracted from 5749 ; concretely, a witness; abstractly,
testimony; specifically, a recorder, i.e. prince:--witness.
see HEBREW for 05749
עֵד (ed) — witness.
1) witness
1a) witness, testimony, evidence (of things)
1b) witness (of people)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wit'-nes (nouns `edh, and `edhah, and verb `anah; martus, with all derivative words and their compounds): The word "witness" is used of inanimate things, e.g. the heap of stones testifying to the covenant between Jacob and Laban (Ge 31:44-54), and the So of Moses. (De 31:19,21). The main use of the word is forensic, and from this use all other applications are naturally derived. Important legal agreements required the attestation of witnesses, as in the case of the purchase of property, or a betrothal (Ru 4:1-11, where we are told that the ancient form of attestation was by a man drawing off his shoe and giving it to his neighbor).
Witness
More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).
Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. (Joshua 22:10,26,34; 24:26,27) But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. (24:1,3) In civil contracts, at least in later times documentary evidence was required…
One who testifies to any fact from his own personal knowledge. Under the Mosaic law, two witnesses under oath were necessary to convict a person charged with a capital crime, Nu 35:30; and if the criminal was stoned, the witnesses were bound to cast the first stones, De 17:6-7 Ac 7:58. The Greek word for witness is MARTYR, which see.
The apostles were witnesses, in proclaiming to the world the facts of the gospel, Ac 1:8,22 2:32 2Pe 1:12,16-18; and Christ is a "faithful witness," in testifying to men of heavenly things, Joh 3:12