Exodus 13:6 — Word Study
WLCשִׁבְעַ֥ת יָמִ֖ים תֹּאכַ֣ל מַצֹּ֑ת וּבַיּוֹם֙ הַשְּׁבִיעִ֔י חַ֖ג לַיהוָֽה׃
BSAFor sevenshebaʻ [a period of, complete, sacred] daysyôwm you are to eatʼâkal▸ [devour, consume] unleavened breadmatstsâh [matstsah, sweet bread without yeast] and on the seventhshᵉbîyʻîy [final] dayyôwm there shall be a feastchag [festival, celebration, feast] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| שִׁבְעַ֥ת | seven | Adj |
| יָמִ֖ים | days | Noun common, masculine plural absolute |
| תֹּאכַ֣ל | you will eat | Verb, Qal, imperfect second person masculine singular |
| מַצֹּ֑ת | unleavened bread | Noun common, feminine plural absolute |
| וּבַיּוֹם֙ | and [will be] on the day | Conjunction, preposition, noun common masculine singular absolute |
| הַשְּׁבִיעִ֔י | seventh | Particle |
| חַ֖ג | a festival | Noun common, masculine singular absolute |
| לַיהוָֽה׃ | of Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For seven days you are to eat unleavened bread, and on the seventh day there shall be a feast to the LORD. |
| KJV | Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. |
| ASV | Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to Jehovah. |
| YLT | 'Seven days thou dost eat unleavened things, and in the seventh day [is] a feast to Jehovah; |
| WEB | Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to Yahweh. |
| BBE | For seven days let your food be unleavened cakes; and on the seventh day there is to be a feast to the Lord. |
Where they part company is in the interpretation of שִׁבְעַ֥ת — see How Translations Differ.
The structure presents a clear command followed by a specification of the timing and nature of the feast.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectחַג
verbאָכַל
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 13:6
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 Passover Observancegenerated
Exodus 13:6 provides the Israelites with specific instructions regarding the observance of Passover. They are to eat unleavened bread for seven days, symbolizing their haste in leaving Egypt, and on the seventh day, they are to hold a feast to honor the LORD. This command highlights the importance of remembering their deliverance from slavery and celebrating their covenant with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:15–20 | For seven days you must eat unleavened bread. On the first day you are to remove the leaven from your houses. Whoever eats anything leavened from the first day through the seventh must be cut off from Israel. |
| 2 | Exodus 34:18 | You are to keep the Feast of Unleavened Bread. For seven days at the appointed time in the month of Abib, you are to eat unleavened bread as I commanded you. For in the month of Abib you came out of Egypt. |
| 3 | Leviticus 23:8 | For seven days you are to present an offering made by fire to the LORD. On the seventh day there shall be a sacred assembly; you must not do any regular work.’” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שִׁבְעַ֥ת, shiv.'Atgenerated
The word שֶׁ֫בַע (sheba`) is an adjective meaning 'seven.' It signifies completeness and is often associated with sacredness in biblical contexts. The parsing as an adjective indicates its use in describing a specific quantity, in this case, a period of seven days.
In this verse, it emphasizes the duration of the observance, marking a complete cycle of time dedicated to the remembrance of God's deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses seven for שִׁבְעַ֥ת.
Sentence Structuregenerated
The main verb of the verse is תֹּאכַ֣ל, you will eat, which governs the action of the subject. The structure includes a noun phrase indicating what is to be eaten and a prepositional phrase describing the timing of the feast.
The sentence follows a straightforward order, presenting the command to eat followed by the specifics of the feast, which highlights the importance of both actions in the context of the Passover.
Septuagint Backgroundgenerated
In the Septuagint, שִׁבְעַ֥ת is translated as ἓχ, which conveys the idea of seven but may not carry the same connotation of sacredness found in the Hebrew. This choice indicates a more straightforward numerical translation.
The Greek word for unleavened bread, ἄζυμα, aligns with the Hebrew meaning, maintaining the significance of the bread in the context of the festival.
In plain words — the whole versegenerated
Exodus 13:6 tells the Israelites to eat unleavened bread for seven days and to celebrate a feast on the seventh day. This practice is part of the Passover observance, reminding them of their quick departure from Egypt and their covenant with God.
Frequently Asked Questionsgenerated
Eating unleavened bread during Passover symbolizes the haste of the Israelites' departure from Egypt, as there was no time for the bread to rise.
The seventh day is a time of celebration to honor the LORD, marking the completion of the seven-day observance of unleavened bread.
This observance is a key part of the covenant relationship, as it commemorates God's deliverance of the Israelites from slavery in Egypt.
Yes, unleavened bread is mentioned in several places, including Exodus 12:15 and Leviticus 23:6, emphasizing its importance during the Passover festival.
Reflection Questionsgenerated
- What does the practice of eating unleavened bread teach us about obedience to God's commands?
- How can we remember God's deliverance in our own lives today?
- In what ways can we celebrate our relationship with God as the Israelites did?
- How does understanding the significance of the Passover enhance our appreciation for biblical festivals?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 13:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeven days shalt thou eat unleavened bread,.... The Jews (y) gather from this place, and from Deuteronomy 16:8, that the obligation to eat unleavened bread lasted no longer than the first night of
Read John Gill on Exodus 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a
Read Robert Jamieson on Exodus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 13:6 Seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the LORD.Ver. 6. Seven days.] Figuring our whole life.
Read John Trapp on Exodus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) A feast to the Lord.—Comp. Exodus 12:16, where a “holy convocation” is ordered for the seventh day. The Jews regard this day—the twenty-first of Ahib—as the anniversary of the passage of the Red Sea.
Read Charles John Ellicott on Exodus 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Unleavened bread] See Clarke on Exodus 12:15; and "Exodus 12:16".
Read AdamClarke on Exodus 13 →CambridgeThe Cambridge Bible for Schools and Colleges6. Unleavened cakes to be eaten for 7 days (Exodus 12:15), with a ḥ ?ag on the 7th day. In P the ḥ ?ag is on the first day, and there is a ‘holy convocation,’ with restrictions from work, on the 1st and 7th days: Exodus 12:14; Exodus 12:16, Leviticus 23:6-8. On the use of unleavened cakes in general, see on Exodus 12:8; on their use in this observance, see pp. 241, 242.
Read Cambridge on Exodus 13 →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
For seven days you are to eat unleavened bread, and on the seventh day there shall be a feast to the LORD.
Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to Yahweh.
For seven days you are to eat unleavened bread, and on the seventh day there shall be a feast to the LORD.
For seven days you must eat bread made without yeast, and on the seventh day there is to be a festival to the Lord.
Tyndale line
Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to Jehovah.
Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
Seven days shalt thou eat unleavened bread, and in the seventh day shall be a feast to the LORD.
Seuen dayes shalt thou eate vnleauened bread, and the seuenth day shall be the feast of the Lord.
Strictly literal
Seven days shalt thou eat unleavened bread; and in the seventh day is a feast to Jehovah.
'Seven days thou dost eat unleavened things, and in the seventh day [is] a feast to Jehovah;
Seven days you eat unleavened things, and in the seventh day [is] a celebration to YHWH;
Seven days shalt thou eat unleavened bread, and on the seventh day shall be a feast to the Lord.
For seven days you must eat bread without yeast; on the seventh day there will be a feast to honor Yahweh.
From the Latin
Seven days shalt thou eat unleavened bread: and on the seventh day shall be the solemnity of the Lord.
Simplified
For seven days you are to only eat bread without yeast, and on the seventh day hold a religious festival to honor the Lord.
For seven days let your food be unleavened cakes; and on the seventh day there is to be a feast to the Lord.
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 matches the Septuagint word-for-word, indicating agreement in the essential elements of the verse. However, the Samaritan Pentateuch presents a variation, using the word for six instead of seven, which alters the intended duration of the observance.
שִׁבְעַ֥ת יָמִ֖ים תֹּאכַ֣ל מַצֹּ֑ת וּבַיּוֹם֙ הַשְּׁבִיעִ֔י חַ֖ג לַיהוָֽה׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שׁשׁת ימים תאכל מצות וביום השׁביעי חג ליהוה
2 words differ from the Masoretic Text: שׁשׁת (six), מצות (matzo)
שבעת ימים [תאכל] [מצת] [וביום] [השביעי] [חג] [ליהוה]
nothing on the leather here — 2 partly restored, 6 supplied entire by an editor.
[שבעת] [ימים] [תאכל] [מצת] [וביום] [השביעי] חג ליהוה
2 words on the leather — 6 supplied entire by an editor.
שבעת ימים תאכל [מצות] [וביום] [השביעי] חג ליהוה
4 words on the leather — 1 partly restored, 3 supplied entire by an editor.
ששת ימים [תאכל] [מצת] [וביום] [השביעי] חג ליהוה
nothing on the leather here — 4 partly restored, 4 supplied entire by an editor.
ששת ימים [תאכל] [מצת] [וביום] [השביעי] [חג] [ליהוה]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
ששת ימים תואכלו מצואת וביום השבעי חג ליהוה
7 words on the leather — 1 partly restored.
ששת ימים [תאכל] [מצת] [וביום] [השביעי] [חג] [ליהוה]
nothing on the leather here — 2 partly restored, 6 supplied entire by an editor.
ששת ימים תאכל [מצות] [וביום] [השביעי] [חג] ליהוה
3 words on the leather — 1 partly restored, 4 supplied entire by an editor.
שבעת ימים תאכל מצת וביום השביעי חג ליהוה
6 words on the leather — 2 partly restored.
שבעת ימים תאכל מצות וביום השביעי חג ליהוה
8 words on the leather.
שבעת ימים תאכל מצת וביום השביעי חג ליהוה
8 words on the leather.
שבעת ימים תאכל מצת וביום השבעי חג ליהוה
8 words on the leather.
שבעת ימים תאכל מצת וביום השביעי חג [ליהוה]
7 words on the leather — 1 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 13:6
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.
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
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-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
מַצָּה (matstsah) refers to unleavened bread or cakes, specifically those made without yeast. The term is linked to the idea of sweetness, contrasting with sour or bitter bread. It is notably associated with the festival of Passover, during which leaven is prohibited.
מַצָּה n.f. unleavened bread, or cake(s)
base
H4682 מַצָּה unleavened bread, or cake(s)
4682 matstsah mats-tsaw'
from 4711 in the sense of greedily devouring for sweetness;
properly, sweetness; concretely, sweet (i.e. not soured or
bittered with yeast); specifically, an unfermented cake or
loaf, or (elliptically) the festival of Passover (because no
leaven was then used):--unleaved (bread, cake), without
leaven.
see HEBREW for 04711
מַצָּה (mats.tsah) — unleavened bread.
unleavened (bread, cake), without leaven.
N-fp — Noun common · feminine plural absoluteHNcfpa
→ (With yeast, which symbolized pervasive corruption)
→ See BREAD
→ See PASSOVER
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שְׁבִיעִי (shbiy`iy) is an ordinal adjective meaning 'seventh.' It has masculine and feminine forms, שְׁבִיעִי for masculine and שְׁבִיעִית for feminine. The word is derived from the root meaning associated with the number seven, covering its use as a numerical order.
שְׁבִיעִי m. שְׁבִיעִית f. 97 adj.num.ord. seventh
base
H7637 שְׁבִיעִי m. שְׁבִיעִית f. adj. num. ord. seventh
7637 shbiy`iy sheb-ee-ee'
or shbi iy {sheb-ee-ee'}; ordinal from 7657;
seventh:--seventh (time).
see HEBREW for 07657
שְׁבִיעִי (she.vi.i) — seventh.
1) seventh
1a) ordinal number
Art | Adj — ParticleHTd/Aomsa
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
N-ms — Noun common · masculine singular absoluteHNcmsa
fes'-ti-val.
See FEASTS AND FASTS.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt