Exodus 12:44 — Word Study
WLCוְכָל־ עֶ֥בֶד אִ֖ישׁ מִקְנַת־ כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ׃
BSABut anykôl slave [who]ʻebed [servant, bondservant] has been purchasedmiqnâh [bought for money, acquired] may eatʼâkal▸ after you have circumcised himmûwl [cut off, consecrated, as a sign of covenant, to belong to God]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| עֶ֥בֶד | slave of | Noun common, masculine singular construct |
| אִ֖ישׁ | anyone | Noun common, masculine singular absolute |
| מִקְנַת־ | [the] purchase of | Noun common, feminine singular construct |
| כָּ֑סֶף | silver | Noun common, masculine singular absolute |
| וּמַלְתָּ֣ה | and you will circumcise | Verb, Qal, sequential perfect second person masculine singular |
| אֹת֔וֹ | the object marker him | Particle, suffix |
| אָ֖ז | then | Adverb |
| יֹ֥אכַל | he will eat | Verb, Qal, imperfect third person masculine singular |
| בּֽוֹ׃ | in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But any slave who has been purchased may eat of it, after you have circumcised him. |
| KJV | But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. |
| ASV | but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. |
| YLT | and any man's servant, the purchase of money, when thou hast circumcised him — then he doth eat of it; |
| WEB | but every man’s servant who is bought for money, when you have circumcised him, then shall he eat of it. |
| BBE | But every man's servant, whom he has got for money, may take of it, when he has had circumcision. |
Where they part company is מַלְתָּ֣ה — see How Translations Differ.
The main clause introduces the subject, with a subordinate clause indicating the condition for the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּל
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 12:44
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 12:44 is part of the broader context of the Passover, where God gives detailed instructions on how the Israelites are to observe this important festival. The Passover commemorates their deliverance from slavery in Egypt, and these regulations ensure that only those who are part of the covenant community can partake in its observance. This verse specifically addresses the inclusion of purchased slaves in the Passover meal, emphasizing the importance of circumcision as a sign of belonging to God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:12–13 | Generation after generation, every male must be circumcised when he is eight days old, including those born in your household and those purchased from a foreigner—even those who are not your offspring. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — עֶבֶד, 'E.vedgenerated
The Hebrew word עֶבֶד ('eved) means 'slave' or 'servant' and refers to someone who serves another, often in a household context. It can denote various roles, including laborers and those in service to God. The parsing indicates that it is a common noun in the masculine singular form, highlighting its general use to describe individuals in servitude.
This word encompasses a range of meanings, from a household servant to a servant of God. In the context of this verse, it signifies a person who has been bought and is now part of the household, eligible to partake in the Passover after undergoing circumcision.
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 main verb in this verse is יֹ֥אכַל, he will eat, which governs the overall action. The structure includes several noun phrases that specify the subject and conditions, including the phrase עֶ֥בֶד 'eved and the prepositional phrase indicating the object of the verb.
The sentence construction emphasizes the conditional nature of the action: a purchased slave may eat only after being circumcised, which is a significant requirement for participation in the covenant community.
Septuagint Backgroundgenerated
The Septuagint translates עֶבֶד as οἰκέτην, meaning 'household servant,' which aligns with the understanding of a purchased slave in the Hebrew text. This choice reflects the broader Greek context of servitude and household roles.
The term מַלְתָּ֣ה is rendered as περιτεμεῖς, which specifically refers to the act of circumcision, maintaining the significance of this rite as a condition for eating the Passover.
In plain words — the whole versegenerated
Exodus 12:44 states that any slave who has been purchased may eat of the Passover meal, but only after he has been circumcised. This highlights the importance of being part of God's covenant community to partake in the sacred meal.
Frequently Asked Questionsgenerated
In this context, a purchased slave refers to someone who has been bought and is now part of a household, indicating a legal and social status within the community.
Circumcision is a sign of the covenant between God and His people, marking the individual as belonging to the community of Israel and thus eligible to partake in the Passover.
The Passover meal commemorates God's deliverance of the Israelites from slavery in Egypt and serves as a reminder of their covenant relationship with Him.
Only those who are part of the covenant community, including circumcised slaves, may partake in the Passover meal, as it is reserved for those who belong to God's people.
Reflection Questionsgenerated
- What does it mean to be part of God's covenant community today?
- How can we ensure that we are spiritually prepared to partake in sacred observances?
- In what ways can we serve others as a reflection of being God's servants?
- What significance does the act of circumcision hold in our understanding of commitment to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 12:44 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut every man's servant that is bought for money,.... And so his own property: when thou hast circumcised him; as such an one ought to be, according to the covenant of circumcision given to Abraham,
Read John Gill on Exodus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: No JFB commentary on these verses.
Read Robert Jamieson on Exodus 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen thou hast circumcised him; for the master had a power to circumcise such persons, . And though it is probable, that by their interest in them, and a diligent instruction of them, they made them willing to receive circumcision, yet it seems they had a power to compel them to it; but then circumcision was not to them a seal of God’ s covenant, nor of their religion, for that must be matter of choice, but only a civil badge, or a note of that family or people into which they were politically incorporated.
Read Matthew Poole on Exodus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:44 But every man’ s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.Ver. 44. When thou hast circumcised him.] And so adinitted him into the fellowship of the faithful. A man must live before he can be nourished; bred before be can be fed.
Read John Trapp on Exodus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(44) Every man’s servant.—Slaves born in the house were required to be circumcised on the eighth day, like Israelites (Genesis 17:13). Bought slaves were allowed their choice. It is noticeable that the circumcised slave was to be admitted to full religious equality with his master.
Read Charles John Ellicott on Exodus 12 →CambridgeThe Cambridge Bible for Schools and Colleges44. But a foreigner, bought as a slave into an Israelitish family, may eat of it, if he is made a member of the Isr. community by circumcision. Slaves were regarded as members of the family, and, as such, were circumcised (Genesis 17:12-13, P), so that they might join in the family religious rites. ‘That is bought for money’ distinguishes the slave here referred to from the slave ‘born in the house’ (cf. Genesis 17:12; Genesis 17:23; Genesis 17:27), i.e. born of parents who were themselves slaves in the same establishment: a slave of the latter kind would, as a matter of course, be circumcised, and have a right to partake of the Passover.
Read Cambridge on Exodus 12 →Albert Barnes1798–1870Barnes' Notes on the BibleServant - The circumcision of the slave, thus enjoined formally on the first day that Israel became a nation, in accordance with the law given to Abraham, (see the margin reference) made him a true
Read Albert Barnes on Exodus 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible, Exio 12:43-50. This additional ordinance, defining the character of the participants in the passover feast, now became necessary, since aliens and strangers of various nations attached themselves to Israel. Exodus 12:38.
Read Daniel Denison Whedon 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
But any slave who has been purchased may eat of it, after you have circumcised him.
but every man’s servant who is bought for money, when you have circumcised him, then shall he eat of it.
But any slave who has been purchased may eat of it, after you have circumcised him.
But everyone’s servant who is bought for money, after you have circumcised him, may eat it.
Tyndale line
But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat of it.
But euerie seruant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
Strictly literal
but every man's bondman that is bought for money — let him be circumcised: then shall he eat it.
and any man's servant, the purchase of money, when thou hast circumcised him — then he doth eat of it;
and any man’s servant, the purchase of money, when you have circumcised him—then he eats of it;
But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
However, every Israelite's slave, bought with money, may eat it after you have circumcised him.
From the Latin
But every bought servant shall be circumcised, and so shall eat.
Simplified
But any slave who has been bought can eat it once you have circumcised him.
But every man's servant, whom he has got for money, may take of it, when he has had circumcision.
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 states, "But any slave who has been purchased may eat of it, after you have circumcised him." The Septuagint closely aligns with this, as 9 of the 10 words match, although its word order and articles differ. The Samaritan Pentateuch presents two variations: it uses the word כספו (silver) instead of the Masoretic's כָּ֑סֶף and has a different form of the verb for circumcision, מלת (circumcise). The Dead Sea Scrolls also show variations, with several manuscripts confirming the use of כסף (silver) and the verb מלתה (to circumcise), aligning with the Samaritan Pentateuch. Overall, the primary differences lie in the specific wording, particularly the use of 'silver' and the verb forms, while the core meaning remains consistent across the texts.
וְכָל־ עֶ֥בֶד אִ֖ישׁ מִקְנַת־ כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ׃
9 of the 10 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.
וכל עבד אישׁ מקנת כספו ומלת אתו אז יאכל בו
2 words differ from the Masoretic Text: כספו (silver), מלת (circumcise)
[וכל] [עבד] [איש] [מקנת] כסף ומלתה את׳ו [אז] [יאכל] [ב׳ו]
1 word on the leather — 2 partly restored, 7 supplied entire by an editor.
[וכל] [עבד] [איש] [מקנת] [כסף] [ומלתה] [את׳ו] אז יאוכל [ב׳ו]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
וכול עבד [איש] [מקנת] [כסף] [ומלתה] [את׳ו] [אז] [יאכל] ב׳וה
2 words on the leather — 1 partly restored, 7 supplied entire by an editor.
[וכול] עבד איש [מקנת] [כסף] [ומלתה] [את׳ו] [אז] [יאכל] [ב׳ו]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
כל עבד איש ומקנת כסף ומלתה את׳ו אז יאכל ב׳ו
9 words on the leather — 1 partly restored.
וכל [עבד] איש [ומלתה] [את׳ו] [אז] [יאכל] [ב׳ו]
8 words of the verse are on this fragment — 1 partly restored, 6 supplied entire by an editor.
[וכל] [עבד] איש מקנת כשפ׳ו אז יכל ב׳ו
8 words of the verse are on this fragment — 1 partly restored, 2 supplied entire by an editor.
[ומלתה] [את] ערלת׳ו אז [יאכל] [ב׳ו]
6 words of the verse are on this fragment — 2 partly restored, 4 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 12:44
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
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…
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מִקְנָה (miqnah) refers to a purchase or acquisition, often indicating a piece of property or the price paid for it. The term encompasses the concept of possession gained through buying, as noted in various lexicons. It is derived from a related root, מָכַר (makhar), which means to sell.
מִקְנָה n.f. purchase
purchase
purchase-price
possession (gained by purchase)
base
H4736 מִקְנָה purchase . purchase
. purchase-price
. possession (gained by purchase)
4736 miqnah mik-naw'
feminine of 4735; properly, a buying, i.e. acquisition;
concretely, a piece of property (land or living); also the sum
paid:--(he that is) bought, possession, piece, purchase.
see HEBREW for 04735
מִקְנָה (miq.nah) — purchase.
1) purchase
1a) purchase
1b) purchase-price
1c) possession (gained by purchase)
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…
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
HNcmsa — Noun common · masculine singular absoluteHNcmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms