Exodus 12:10 — Word Study
WLCוְלֹא־ תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־ בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־ בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ׃
BSADo notlôʼ [under any circumstances] leaveyâthar▸ any of itmin [what remains, the leftover portion] untilʻad morningbôqer [the break of day, dawn] beforeʻad the morningbôqer [at the start of the new day] you must burn upʼêsh [completely destroy with flames, set on fire] any partmin that is left overyâthar [remaining, unused]
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| תוֹתִ֥ירוּ | you will leave over | Verb, Hiphil, imperfect second person masculine plural |
| מִמֶּ֖נּוּ | any of it | Preposition, suffix |
| עַד־ | until | Preposition |
| בֹּ֑קֶר | morning | Noun common, masculine singular absolute |
| וְהַנֹּתָ֥ר | and what is left over | Conjunction, particle, verb niphal participle (active) masculine singular |
| מִמֶּ֛נּוּ | of it | Preposition, suffix |
| עַד־ | until | Preposition |
| בֹּ֖קֶר | morning | Noun common, masculine singular absolute |
| בָּאֵ֥שׁ | with fire | Preposition, noun common both singular absolute |
| תִּשְׂרֹֽפוּ׃ | you will burn | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not leave any of it until morning; before the morning you must burn up any part that is left over. |
| KJV | And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. |
| ASV | And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire. |
| YLT | and ye do not leave of it till morning, and that which is remaining of it till morning with fire ye do burn. |
| WEB | You shall let nothing of it remain until the morning; but that which remains of it until the morning you shall burn with fire. |
| BBE | Do not keep any of it till the morning; anything which is not used is to be burned with fire. |
Where they part company is וְהַנֹּתָ֥ר — see How Translations Differ.
The sentence has a main command followed by a detailed explanation of the timing and action required.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָתַר
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 — Exodus 12:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for the Passovergenerated
Exodus 12:10 gives specific instructions regarding the Passover lamb, emphasizing the importance of not leaving any leftovers until morning. This directive is part of a larger set of instructions for the Passover, which includes how the lamb is to be prepared and eaten, highlighting the significance of obedience to God's commands as the Israelites prepare for their deliverance from Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:18 | You must not offer the blood of My sacrifices with anything leavened, nor may the fat of My feast remain until morning. |
| 2 | Exodus 29:34 | And if any of the meat of ordination or any bread is left until the morning, you are to burn up the remainder. It must not be eaten, because it is sacred. |
| 3 | Exodus 34:25 | Do not offer the blood of a sacrifice to Me along with anything leavened, and do not let any of the sacrifice from the Passover Feast remain until morning. |
| 4 | Leviticus 7:15–17 | The meat of the sacrifice of his peace offering of thanksgiving must be eaten on the day he offers it; none of it may be left until morning. |
| 5 | Leviticus 22:30 | It must be eaten that same day. Do not leave any of it until morning. I am the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּשְׂרֹֽפוּ, tis.Ro.fugenerated
The verb שָׂרַף (saraph) means 'to burn' and is used here in the imperfect tense, indicating a command directed at the Israelites. This verb emphasizes the necessity of completely consuming or destroying what remains of the Passover lamb before morning.
The use of the verb in this context underscores the seriousness of the command, as it relates to the observance of the Passover and the preparation for the Israelites' impending departure from Egypt.
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 verb תִּשְׂרֹֽפוּ governs the main command of the verse, with several phrases providing additional details: a negation phrase indicating what should not be left, a prepositional phrase specifying the time frame, and a noun phrase describing what must be burned.
The structure emphasizes the imperative nature of the command, as the main verb is positioned prominently, highlighting the action that the Israelites must take.
Septuagint Backgroundgenerated
The Septuagint translates תִּשְׂרֹֽפוּ with κατακαύσετε — meaning 'you will burn up' — which carries the same sense of complete destruction. This choice reinforces the urgency and necessity of the command.
The Greek translation captures the essence of the Hebrew command, emphasizing the need to eliminate any remnants of the Passover lamb before the new day begins.
In plain words — the whole versegenerated
Exodus 12:10 instructs the Israelites not to leave any of the Passover lamb until morning. They must burn any part that remains, ensuring that nothing is left over. This command is part of the preparation for the Passover, which is a significant event in their deliverance from Egypt.
Frequently Asked Questionsgenerated
Burning the leftovers signifies the complete consumption of the Passover lamb, emphasizing the importance of obedience to God's commands during this sacred event.
Leaving any part until morning could imply negligence in following God's instructions, which were critical for the Israelites' deliverance.
This command reveals that God expects His people to follow His instructions precisely, demonstrating their faith and obedience.
This command is part of the detailed instructions for the Passover, which symbolizes God's deliverance and the establishment of a covenant with His people.
Reflection Questionsgenerated
- What does this command teach us about the importance of obedience in our lives?
- How can we ensure that we are fully following God's instructions in our daily practices?
- In what ways can we apply the principle of not leaving leftovers in our spiritual lives?
- How does understanding the significance of the Passover enhance our appreciation for God's deliverance?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on the significance of the Passover, using this verse to illustrate themes of obedience and fulfillment in Christ's sacrifice.
Consequently let us compare the divine Scripture with itself and follow the path of the solution that it would open to us.Early Church Fathers on Exodus 12 →
Concerning which it is rightly added: "You shall consume the head with the feet and the entrails," because our Redeemer is the Alpha and Omega, that is, God before the ages and man at the end of the ages.Early Church Fathers on Exodus 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 12:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall let nothing of it remain until the morning,.... It was to be all ate up; a whole Christ is to be received and fed upon by faith; Christ in both his natures, divine and human, united in
Read John Gill on Exodus 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.
Read Robert Jamieson on Exodus 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat which either was not usually eaten, or was more than all of you could conveniently eat, ye shall burn with fire; to prevent either, 1. The superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent, which upon that account they worshipped; or, 2. The profane abuse of that which had been consecrated to God’ s service. Compare .
Read Matthew Poole on Exodus 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.Ver. 10. And ye shall let nothing of it remain.] We may not presume to sin in hope of pardon. Christ will not stand us for a sinning stock.
Read John Trapp on Exodus 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Ye shall let nothing of it remain.—That there might be neither profanation nor superstitious use of what was left. (Comp. the requirement of the Church of England with respect to the Eucharistic elements.) That which remaineth—i.e., the bones and such particles of flesh as necessarily adhered to them. These were to be at once totally consumed by fire. Thus only could they be, as it were, annihilated, and so secured from profanation.
Read Charles John Ellicott on Exodus 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Ye shall let nothing of it remain until the morning] Merely to prevent putrefaction; for it was not meet that a thing offered to God should be subjected to corruption, which in such hot countries it must speedily undergo. Thus the body of our blessed Lord saw no corruption, Psalms 16:10; Acts 2:27, because, like the paschal lamb, it was a sacrifice offered to God. It appears that from the Jewish passover the heathens borrowed their sacrifice termed PROPTER VIAM. It was their custom previously to their undertaking a journey, to offer a sacrifice to their gods, and to eat the whole if possible, but if any part was left they burned it with fire; and this was called propter viam…
Read AdamClarke on Exodus 12 →
CambridgeThe Cambridge Bible for Schools and Colleges10. Nothing of it to be left over to the morning. An injunction given generally in the case of sacrifices, and intended to guard against profanation of the sacred flesh: Exodus 23:18 = Exodus 34:25; Deuteronomy 16:4 (of the Passover); Leviticus 7:15 (cf. v. 17).
Read Cambridge on Exodus 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis was afterward a general law of sacrifices; at once preventing all possibility of profanity, and of superstitious abuse. The injunction is on both accounts justly applied by our Church to the eucharist.
Read Albert Barnes on Exodus 12 →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
Do not leave any of it until morning; before the morning you must burn up any part that is left over.
You shall let nothing of it remain until the morning; but that which remains of it until the morning you shall burn with fire.
Do not leave any of it until morning; before the morning you must burn up any part that is left over.
You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.
Tyndale line
And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.
And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.
And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.
And ye shall let nothing of it remain till the morning: and that which remaineth of it till the morning ye shall burn with fire.
And ye shall reserue nothing of it vnto the morning: but that, which remaineth of it vnto the morowe, shall ye burne with fire.
Strictly literal
And ye shall let none of it remain until the morning; and what remaineth of it until the morning ye shall burn with fire.
and ye do not leave of it till morning, and that which is remaining of it till morning with fire ye do burn.
and you do not leave of it until morning, and that which is remaining of it until morning you burn with fire.
And ye shall not let any thing of it remain until morning; and that which remaineth of it until morning ye shall burn with fire.
You must not let any of it be left over until morning. You must burn whatever is left over in the morning.
From the Latin
Neither shall there remain any thing of it until morning. If there be any thing left, you shall burn it with fire.
Simplified
Make sure nothing is left until the morning. If there is anything left over, burn it by morning.
Do not keep any of it till the morning; anything which is not used is to be burned with fire.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint in meaning, as both emphasize the burning of any leftovers. The Samaritan Pentateuch differs slightly by using the word נותר (remain) instead of הנותר (what is left over), but the overall instruction remains the same.
וְלֹא־ תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־ בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־ בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ׃
11 of the 11 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.
ולא תותירו ממנו עד בקר והנותר ממנו עד בקר באשׁ תשׂרפו
1 word differs from the Masoretic Text: נותר (remain)
ולא תותירו ממ׳נו [עד] [בקר] [והנתר] [ממ׳נו] [עד] [בקר] [באש] תשרפו
4 words on the leather — 7 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 Exodus 12:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Conj | Art | V-Niphal — Conjunction · particle · verb niphal participle (active) masculine singularHC/Td/VNrmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
