Deuteronomy 33:8 — Word Study
WLCוּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־ מֵ֥י מְרִיבָֽה׃
BSAConcerning LeviLêvîy [the tribe of priests] he saidʼâmar■ [Give] Your Thummim [to Levi]Tummîym [sacred stones for revelation] and Your UrimʼÛwrîym [divine decision stones] to Your godlychâçîyd oneʼîysh [pious, dedicated to God] whomʼăsher You testednâçâh■ [proved, examined] at MassahMaççâh [the place of testing] and contestedrîyb▸ [argued, strife] atʻal the watersmayim [source of refreshment] of MeribahMᵉrîybâh [the place of quarreling]
| Greek | English | Parsing |
|---|---|---|
| וּלְלֵוִ֣י | and of Levi | Conjunction, preposition, noun proper masculine |
| אָמַ֔ר | he said | Verb, Qal, perfect third person masculine singular |
| תֻּמֶּ֥יךָ | Thummim your | Noun, suffix |
| וְאוּרֶ֖יךָ | and Urim your | Conjunction, noun, suffix |
| לְאִ֣ישׁ | [belong] to a man | Preposition, noun common masculine singular absolute |
| חֲסִידֶ֑ךָ | faithful [one] your | Suffix |
| אֲשֶׁ֤ר | whom | Particle |
| נִסִּיתוֹ֙ | you put to [the] test him | Verb piel perfect second person masculine singular, suffix |
| בְּמַסָּ֔ה | at Massah | Preposition, noun proper |
| תְּרִיבֵ֖הוּ | you contended with him | Verb qal imperfect second person masculine singular, suffix |
| עַל־ | at | Preposition |
| מֵ֥י | [the] waters of | Noun common, masculine plural construct |
| מְרִיבָֽה׃ | Meribah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Concerning Levi he said: “Give Your Thummim to Levi and Your Urim to Your godly one, whom You tested at Massah and contested at the waters of Meribah. |
| KJV | ¶ And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; |
| ASV | And of Levi he said, Thy Thummim and thy Urim are with thy godly one, Whom thou didst prove at Massah, With whom thou didst strive at the waters of Meribah; |
| YLT | And of Levi he said: — Thy Thummim and thy Urim [are] for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah; |
| WEB | About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah. |
| BBE | And of Levi he said, Give your Thummim to Levi and let the Urim be with your loved one, whom you put to the test at Massah, with whom you were angry at the waters of Meribah; |
Where they part company is in the rendering of חֲסִידֶ֑ךָ — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that elaborate on the subject and the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 33:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Blessings of Mosesgenerated
Deuteronomy 33:8 is part of Moses' blessings to the tribes of Israel, where he specifically addresses Levi, the tribe of priests. This passage emphasizes the unique role of Levi in serving God and the importance of the sacred objects, Thummim and Urim, which were used to discern God's will. The context highlights the significance of faithfulness and dedication to God within the priestly lineage, as Levi was chosen for this special service.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 28:30–36 | And place the Urim and Thummim in the breastpiece of judgment, so that they will also be over Aaron’s heart whenever he comes before the LORD. Aaron will continually carry the judgment of the sons of Israel over his heart before the LORD. |
| 2 | Leviticus 8:8 | Then he put the breastpiece on him and placed the Urim and Thummim in the breastpiece. |
| 3 | Numbers 27:21 | He shall stand before Eleazar the priest, who will seek counsel for him before the LORD by the judgment of the Urim. At his command, he and all the Israelites with him—the entire congregation—will go out and come in.” |
| 4 | 1 Samuel 28:6 | He inquired of the LORD, but the LORD did not answer him by dreams or Urim or prophets. |
| 5 | Ezra 2:63 | The governor ordered them not to eat the most holy things until there was a priest to consult the Urim and Thummim. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — לֵוִי, u.le.le.Vigenerated
The name לֵוִי (Levi) refers to the third son of Jacob and Leah, and signifies a man from the tribe of Levi. The parsing indicates it is a proper masculine noun, showing its importance as the progenitor of the Levites, who were set apart for priestly duties.
Levi's name means 'attached' or 'joined to,' reflecting the tribe's close relationship with God. This connection is further emphasized in the blessings, where Moses calls upon God to provide the sacred stones, Thummim and Urim, to Levi, indicating their role in divine decision-making.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Thummim and Urim consistently across translations.
Sentence Structuregenerated
The main verb of the verse is אָמַ֔ר, he said, which governs the entire statement about Levi. There are multiple phrases that follow, including a prepositional phrase indicating to whom the Thummim and Urim are given, and a clause describing the person associated with Levi.
The structure emphasizes the relationship between God and Levi, with the focus on the priestly duties and the testing that Levi underwent, which is reflected in the subsequent phrases.
Septuagint Backgroundgenerated
In the Septuagint, לֵוִי is rendered as λευι, maintaining the connection to the tribe of Levi. This choice reflects the translators' intent to preserve the identity and significance of Levi in the priestly role.
The Greek word αὐτοῦ corresponds to both תֻּמֶּ֥יךָ and וְאוּרֶ֖יךָ, indicating the divine nature of these sacred items and their importance in the context of God's guidance.
In plain words — the whole versegenerated
Deuteronomy 33:8 speaks about Levi, asking God to give the sacred stones, Thummim and Urim, to him. This emphasizes Levi's role as a faithful servant of God, tested at Massah and Meribah, highlighting the importance of divine guidance in the priestly duties.
Frequently Asked Questionsgenerated
Thummim and Urim are sacred objects used by the high priest to discern God's will, representing truth and divine decision-making.
Levi is significant because he is the tribe set apart for priestly duties, highlighting the importance of faithfulness and dedication to God.
Being tested at Massah refers to the Israelites questioning God's presence and faithfulness, which is a theme of testing and reliance on God.
This verse connects to the role of priests by emphasizing the need for divine guidance and the importance of the priestly lineage in serving God.
Reflection Questionsgenerated
- How can I demonstrate faithfulness to God in my own life, like Levi?
- What are some ways I can seek God's guidance in my decisions?
- How do the roles of priests in the Old Testament inform our understanding of spiritual leadership today?
- In what situations have I felt tested in my faith, and how can I respond faithfully?
The early church on this verse — how the Fathers read it
The early commentary on this verse highlights the significance of Levi and the priesthood, as seen in the quotations from Richard Challoner.
Holy man: Aaron and his successors in the priesthood.Early Church Fathers on Deuteronomy 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of Levi he said,.... That is, Moses said of the tribe of Levi, as both the Targums of Jonathan and Jerusalem: [let] thy Thummim and thy Urim [be] with thy Holy One; with Aaron, as the same
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; Of Levi he said.
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy Thummim and thy Urim be with thy holy one; the Thummim and the Urim, which are thine, O Lord, by special institution and consecration; by which he understands the ephod, in which they were put, , by a synecdoche, and the high priesthood, to which they were appropriated, by a metonymy; and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high office, shall be with thy holy one, i.e. with that Levite, that priest, which thou hast consecrated to thyself, and which is holy in a more peculiar manner than all the people were, i.e. the priesthood shall be confined to and continued in Aaron’ s family. Whom thou didst prove: this seems added…
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:8 And of Levi he said, [Let] thy Thummim and thy Urim [be] with thy holy one, whom thou didst prove at Massah, [and with] whom thou didst strive at the waters of Meribah;Ver. 8. Let thy Thummin and thy Urim.] Sincerity of life and soundness of doctrine. There is great cause that ministers, of all men, should be much prayed for.
Read John Trapp on Deuteronomy 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) And of Levi.—Next to Joseph, this tribe has the largest share in Moses’ last words, as we might naturally expect, it being his own tribe. The character of the priest is the principal subject. The blessing may be thus paraphrased: “Let thy Thummim and thy Urim (the chief high-priestly ornaments) be ever with some saintly man of thine, like him whom thou (Israel) didst tempt in Massah, and with whom thou didst strive at the waters of Meribah (Moses’ own departed brother Aaron is alluded to, for the people murmured against them both in both places), like him (Eleazar or Phinehas) who said to his father and to his mother, ‘I have not seen him,’ &c. These are the priests that shall teach…
Read Charles John Ellicott on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Of Levi he said] Concerning the Urim and Thummim, See Clarke on Exodus 28:30. Thy holy one] Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God's holy one, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived. Whom thou didst prove, c.] God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people. From the words of St. Paul, 1…
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges8And of Levi he said:— Give Levν Thy Thummνm, Thine Urνm to the man of Thy grace, Whom Thou didst prove at Probation And strive with (?) at Waters-of-Strife; 9Who said of his father and mother, I do not regard them; Nor avowed he his brothers, Nor acknowledged his sons; But Thine oracles they kept, And guarded Thy covenant. 10They deliver Thy judgements to Jacob, And Thy law to Israel; They set up smoke in Thy nostrils, Holocausts up on Thine altar. 11Bless Thou his service, O Lord, And accept the work of his hands! Shatter his opponents’ loins, And his haters past their opposing. 8. Thy Thummim, etc.] This line is overloaded and has no parallel. Prefix (with LXX) Give Levi, and the result…
Read Cambridge on Deuteronomy 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable.
Read Albert Barnes on Deuteronomy 33 →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
Concerning Levi he said: “Give Your Thummim to Levi and Your Urim to Your godly one, whom You tested at Massah and contested at the waters of Meribah.
About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.
Concerning Levi he said: “Give Your Thummim to Levi and Your Urim to Your godly one, whom You tested at Massah and contested at the waters of Meribah.
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.
Tyndale line
¶ And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
And of Levi he said, Thy Thummim and thy Urim are with thy godly one, Whom thou didst prove at Massah, With whom thou didst strive at the waters of Meribah;
And of Levi he said, Thy Thummim and thy Urim are with thy godly one, Whom thou didst prove at Massah, With whom thou didst strive at the waters of Meribah;
And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
And of Leui he said, Let thy Thummim and thine Vrim be with thine Holy one, whome thou diddest proue in Massah, and didst cause him to striue at the waters of Meribah.
Strictly literal
And of Levi he said, Thy Thummim and thy Urim are for thy godly one, Whom thou didst prove at Massah, With whom thou didst strive at the waters of Meribah;
And of Levi he said: — Thy Thummim and thy Urim [are] for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah;
And of Levi he said: Your Perfections and your Lights [are] for your pious one, || Whom You have tried in Massah, || You strive with him at the waters of Meribah;
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
About Levi, Moses said: Your Thummim and your Urim belong your loyal one, the one whom you tested at Massah, with whom you struggled at the waters of Meribah.
From the Latin
To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction:
Simplified
To Levi he said: “Your Thummim were given to Levi and your Urim to those dedicated to God, the ones you tested at Massah and argued with at the waters of Meribah.
And of Levi he said, Give your Thummim to Levi and let the Urim be with your loved one, whom you put to the test at Massah, with whom you were angry at the waters of Meribah;
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 all words. The Samaritan Pentateuch differs in two words, using אריך for the sacred stones and נסיתהו for the testing. The Dead Sea Scrolls also provide partial restorations but align closely with the Masoretic Text.
וּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־ מֵ֥י מְרִיבָֽה׃
13 of the 13 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.
ולוי אמר תמיך ואריך לאישׁ חסידך אשׁר נסיתהו במסה ותריבהו על מי מריבה
2 words differ from the Masoretic Text: אריך (
[וללוי] [אמר] הבו ללוי [תמי׳ך] [ואורי׳ך] [לאיש] [חסיד׳ך] [אשר] [נסית׳ו] [במסה] [תריב׳הו] [על] [מי] [מריבה]
1 word on the leather — 1 partly restored, 13 supplied entire by an editor.
[וללוי] [אמר] [תמי׳ך] [ואורי׳ך] [לאיש] [חסיד׳ך] [אשר] [נסית׳ו] במסה תריב׳הו [על] [מי] [מריבה]
1 word on the leather — 1 partly restored, 11 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 33:8
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.
לֵוִי (Levi) refers to a man from the tribe of Levi, the third son of Jacob and Leah. The name means 'attached' or 'joined to.' He is the father of Gershon, Kohath, and Merari, and is first mentioned in Genesis 29:34. The entries indicate his significance as the progenitor of the Levites.
לֵוִי n.pr.m. Levi
base
H3878 לֵוִי Levi
3878 Leviy lay-vee'
from 3867; attached; Levi, a son of Jacob:--Levi. See also
3879, 3881.
see HEBREW for 03867
see HEBREW for 03879
see HEBREW for 03881
לֵוִי (le.vi) — Levi.
A man of the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
§ Levi = "joined to"
the 3rd son of Jacob by Leah and progenitor of tribe of Levites
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
Levi
Adhesion. (1.) The third son of Jacob by Leah. The origin of the name is found in Leah’s words (Gen. 29:34), “This time will my husband be joined [Heb. yillaveh] unto me.” He is mentioned as taking a prominent part in avenging his sister Dinah (Gen. 34:25-31). He and his three sons went down with Jacob (46:11) into Egypt, where he died at the age of one hundred and thirty-seven years (Ex. 6:16).
(joined). The name of the third son of Jacob by his wife Leah. (B.C. about 1753.) The name, derived from lavah , "to adhere," gave utterance to the hope of the mother that the affections of her husband, which had hitherto rested on the favored Rachel, would at last be drawn to her: "This time will my husband be joined unto me, because I have borne him three sons." (Genesis 29:34) Levi, with his brother Simeon, avenged with a cruel slaughter the outrage of their sister Dinah. [DINAH] Levi, with his three sons, Gershon, Kohath and Merari, went down to Egypt with his father Jacob. (Genesis 47:11) When Jacob’s death draws near, and the sons are gathered round him, Levi and Simeon hear the old crime brought up again to receive its sentence. They no less than Reuben, the incestuous…
1. The third son of Jacob and Leah, born in Mesopotamia; and father of three sons, and of Jochebed the mother of Moses, Ge 29:34 Ex 6:16-20. For his share in the treacherous massacre of the Shechemites, Ge 34:1-31, his father at death foreboded evil to his posterity, Ge 49:5-7; but as they afterwards stood forth on the Lord’s side, Moses was charged to bless them, Ex 32:26-29 De 33:8-11. The tribe of Levi was, according to Jacob’s prediction, scattered over all Israel, having no share in the cities in the portions of other tribes. All the tithes, first fruits, and…
associated with him
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
תֹּם (toom) refers to completeness, integrity, and innocence, while תֻּמִּים (Tummiym) is a plural term meaning 'perfections' and is associated with the high priest's breastplate, symbolizing complete truth. The entries highlight its use in sacred contexts, particularly in relation to the Urim and Thummim, which were used to discern God's will.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8550 תֹּם completeness, integrity . completeness, fulness
. innocence, simplicity
. integrity
. תֻּמִּים
8550 Tummiym toom-meem'
plural of 8537; perfections, i.e. (techn.) one of the
epithets of the objects in the high-priest's breastplate as an
emblem of complete Truth:--Thummim.
see HEBREW for 08537
תֻּמִּים (tum.mim) — Thummim.
§ Thummim = "perfection"
1) stones provided for the means of achieving a sacred lot
1a) used with the Urim, the will of God was revealed
N-mp | Suff — Noun · suffixHNtmpc/Sp2ms
אוּרִים (Urim) is a plural form meaning 'lights.' It refers to stones used by the high priest, kept in a pouch on his breastplate, for divine decision-making. The entries consistently describe Urim as associated with oracular brilliance, but do not provide specific biblical verses.
אוּרִים n.m. Urim
base
H224 אוּרִים Urim
224 'Uwriym oo-reem'
plur of 217; lights; Urim, the oracular brilliancy of the
figures in the high-priest's breastplate:--Urim.
see HEBREW for 0217
אוּרִים (u.rim) — Urim.
Urim = "lights"
stones kept in a pouch on the high-priest's breastplate, used in determining God's decision in certain questions and issues
Also named: dēlos (δῆλος "Urim" G1212)
Conj | N-mp | Suff — Conjunction · noun · suffixHC/Ntmpc/Sp2ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Adj | Suff — SuffixHAamsc/Sp2ms
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
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp3ms
מַסָּה (Massah) refers to a location in the wilderness where the Israelites tested God. It is associated with the concept of 'temptation' and is also linked to another site called Meribah. The entries consistently identify it as a place rather than a broader concept.
מַסָּה n.pr.loc. where Israel tried י׳ in the wilderness
base
H4532 מַסָּה where Israel tried י׳ in the wildernaess
4532 Maccah mas-saw'
the same as 4531; Massah, a place in the Desert:--Massah.
see HEBREW for 04531
מַסָּה (mas.sah) — Massah.
§ Massah = "temptation"
the place in the wilderness where the Israelites tested Jehovah
also 'Meribah'
Prep | N-proper — Preposition · noun properHR/Npl
Massah
Trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (Ex. 17:7; Deut. 6:16; Ps. 95:8, 9; Heb. 3:8).
(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. (Exodus 16:7; Psalms 95:8,9; Hebrews 3:8)
temptation
→ An encampment of the Israelites Ex 17:7
→ See MERIBAH
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural constructHNcmpc
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…
מְרִיבָה (Meribah) means 'place of strife' and refers to two locations where the Israelites complained against God: one at Rephidim and another at Kadesh. The name is derived from the root meaning 'strife' or 'contention,' highlighting the conflict experienced by the people in these desert settings.
מְרִיבָה n.pr.loc. (place of strife)
at Rephidim
at Kadesh
base
H4809 מְרִיבָה (place of strife) . at Rephidim
. at Kadesh
4809 Mriybah mer-ee-baw'
the same as 4808; Meribah, the name of two places in the
Desert:--Meribah.
see HEBREW for 04808
מְרִיבָה (me.ri.vah) — Meribah.
§ Meribah = "strife" or "contention"
1) a fountain at Rephidim, in the desert of Sin; so called because the Israelites murmured against God
2) the name of the water supply at Kadesh on the southern border of the promised land; the people also murmured here against God
מְרִיבָה (me.ri.vah) — Meribah.
§ Meribah = "strife" or "contention"
1) a fountain at Rephidim, in the desert of Sin; so called because the Israelites murmured against God
2) the name of the water supply at Kadesh on the southern border of the promised land; the people also murmured here against God
N-proper — Noun properHNpl
mer'-i-ba, me-re'-ba.
See MASSAH AND MERIBAH.
Meribah
Quarrel or strife. (1.) One of the names given by Moses to the fountain in the desert of Sin, near Rephidim, which issued from the rock in Horeb, which he smote by the divine command, “because of the chiding of the children of Israel” (Ex. 17:1-7). It was also called Massah (q.v.). It was probably in Wady Feiran, near Mount Serbal.
(2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh (Num. 27:14). The two places are mentioned together in Deut. 33:8. Some think the one place is called by the two names (Ps. 81:7). In smiting the rock at this place Moses showed the same impatience as the people (
(strife, contention). In (Exodus 17:7) we read, "he called the name of the place Massah and Meribah," where the people murmured and the rock was smitten. [For the situation see REPHIDIM] The name is also given to Kadesh, (Numbers 20:13,24; 27:14; 32:51) (Meribah-kadesh), because there also the people, when in want of water, strove with God.
Strife,
1. A station of the Israelites between the Red Sea and Mount Sinai, where they murmured against the Lord, and a fountain gushed from the rock for their use, Ex 17:1-7. It was also named Massah, temptation, when they tempted God there, De 33:8 Heb 3:8.
2. A similar miraculous fountain in the desert of Zin, near Kadesh, which see, Nu 20:13,14. This was the scene of the transgression of Moses and Aaron, for which they were precluded from crossing the Jordan. It is called "the waters of Meribah," De 33:8 Ps 81:7 106:32, and also Meribah-kadesh,