Exodus 14:15 — Word Study
WLCוַיֹּ֤אמֶר יְהוָה֙ אֶל־ מֹשֶׁ֔ה מַה־ תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־ בְּנֵי־ יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃
BSAThen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidʼâmar▸ toʼêl MosesMôsheh Whymâh [what, expressing surprise or inquiry] are you crying outtsâʻaq▸ [to cry, expressing distress or need] to Meʼêl Telldâbar the Israelitesbên [sons of Israel, descendants of Jacob] to go forwardnâçaʻ▸ [to set out, start a journey, ahead, onward]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| מֹשֶׁ֔ה | Moses | Noun proper masculine |
| מַה־ | why? | Pronoun |
| תִּצְעַ֖ק | are you crying out | Verb, Qal, imperfect second person masculine singular |
| אֵלָ֑י | to me | Preposition, suffix |
| דַּבֵּ֥ר | speak | Verb, Piel, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| בְּנֵי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| וְיִסָּֽעוּ׃ | so they may set out | Conjunction, verb qal third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward. |
| KJV | ¶ And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: |
| ASV | And Jehovah said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward. |
| YLT | And Jehovah saith unto Moses, 'What? thou criest unto Me — speak unto the sons of Israel, and they journey; |
| WEB | Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward. |
| BBE | And the Lord said to Moses, Why are you crying out to me? give the children of Israel the order to go forward. |
The translations agree on the phrasing of God's command to Moses, with no significant differences noted.
The sentence has a main clause followed by an interrogative and an imperative clause, emphasizing God's directive in response to Moses' distress.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 14:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Crossing of the Red Seagenerated
Exodus 14:15 occurs during a critical moment in Israel's history as they are fleeing Egypt. The Israelites are trapped between the advancing Egyptian army and the Red Sea. In this tense scenario, the LORD speaks to Moses, questioning his cries for help and instructing him to take decisive action by leading the people forward. This moment sets the stage for the miraculous crossing of the sea, demonstrating God's power and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 17:4 | Then Moses cried out to the LORD, “What should I do with these people? A little more and they will stone me!” |
| 2 | Joshua 7:10 | But the LORD said to Joshua, “Stand up! Why have you fallen on your face? |
| 3 | Ezra 10:4–5 | Get up, for this matter is your responsibility, and we will support you. Be strong and take action!” |
| 4 | Nehemiah 9:9 | You saw the affliction of our fathers in Egypt; You heard their cry at the Red Sea. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תִּצְעַ֖ק, titz.'Akgenerated
The verb צָעַק (tsa`aq) means to cry out or shout, often in a context of distress. It is used here in the imperfect form, indicating an ongoing action, as Moses is crying out to God in a moment of crisis.
The use of this verb highlights the emotional state of Moses and the Israelites. God’s question to Moses implies that instead of crying out in fear, action should be taken. This reflects a shift from despair to obedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, 'Why are you crying out to Me?' which is consistent across translations like the KJV and ASV.
Sentence Structuregenerated
The main verb is וַיֹּ֤אמֶר, and He said, which governs the entire sentence. It is followed by a series of clauses that express God's inquiry and command to Moses.
The structure emphasizes the direct speech of God, with the imperative 'speak' and the command to 'go forward' forming a clear directive amidst the crisis.
Septuagint Backgroundgenerated
The Septuagint translates תִּצְעַ֖ק as βοᾷς (boāis), meaning 'to cry out.' This choice captures the emotional intensity of Moses' plea, while also aligning with the context of divine instruction.
The translation reflects a similar urgency, indicating that the call for action is crucial in the face of distress.
In plain words — the whole versegenerated
Exodus 14:15 shows God speaking to Moses, asking why he is crying out. God tells Moses to instruct the Israelites to move forward. This moment is pivotal as it leads to the miraculous parting of the Red Sea, demonstrating God's power to save.
Frequently Asked Questionsgenerated
God's question indicates that instead of despair, action is required, emphasizing faith and obedience in the face of danger.
This verse is part of the Israelites' escape from Egypt, highlighting God's guidance and intervention as they face overwhelming odds.
Moses' response illustrates the importance of faith and action in times of crisis, trusting in God's promises.
This highlights the role of leadership and communication in guiding the people, showing that God's commands often come through human agents.
Reflection Questionsgenerated
- In what situations do I find myself crying out for help instead of taking action?
- How can I respond to God's commands in my life with faith and obedience?
- What does this passage teach me about God's presence in times of distress?
- How can I support others who are struggling to move forward in their own challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers provide insights on this verse, discussing the nature of prayer and God's responsiveness even to unvoiced cries.
But if the mental voice of those who pray should not be extremely loud, though it is not weak, and should they not raise a cry and shout, God still hears those who pray thus.Early Church Fathers on Exodus 14 →
Or do you not hear how Moses, although he said nothing but met the Lord with his inexpressible groanings, was heard by the Lord, who said, “Why do you cry to me?” God knows how to hear even the blood of a just man,Early Church Fathers on Exodus 14 →
The word cry in Scripture does not refer to the cry of the voice but to the cry of the heart. In fact, the Lord says to Moses, “Why are you crying out to me?” when Moses had not muttered any cry at all.Early Church Fathers on Exodus 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 14:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto Moses, wherefore criest thou unto me?.... The Targum of Jonathan is, "why standest thou and prayest before me?'' and no doubt this crying is to be understood of prayer, of
Read John Gill on Exodus 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: The Lord said ... When, in answer to his prayers, he received the divine command
Read Robert Jamieson on Exodus 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore criest thou unto me, by fervent, though secret prayer? for which he doth not reprove him, but only bids him turn his prayer into action. Compare ,13.
Read Matthew Poole on Exodus 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 14:15 And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:Ver. 15. Wherefore criest thou unto me?] so., With inward groanings, without any audible voice. Moses egit vocis silentio, ut corde clamaret. And God was readier to answer than he to ask. Speak unto the children of Israel,] q.d., There is something more to be done than to pray. Ora et labora. We must not only crave God’ s help, but be forward in the course whereby to make way for God’ s help. That they go forward.] Though upon a manifest danger. This is an act of strong faith, pure obedience. August.
Read John Trapp on Exodus 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15-18) Wherefore criest thou unto me?—Like the people (Exodus 14:10), Moses had cried to Jehovah, though he tells us of his cry only thus indirectly. God made answer that it was not a time to cry, but to act: “Speak unto the children of Israel, that they go forward,” &c. The Israelites were to strike their tents at once, and prepare for a forward movement. Moses was to descend to the edge of the sea, with his rod in his hand, and to stretch it out over the sea, and then await the consequences, which would be a “division” of the waters—the sea-bed would for a certain space become dry, and Israel would be able to cross to the other side (Exodus 14:16); the Egyptians would follow, and then…
Read Charles John Ellicott on Exodus 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Wherefore criest thou unto me?] We hear not one word of Moses' praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief,) then thou canst sigh; and God, whose Spirit has thus…
Read AdamClarke on Exodus 14 →
CambridgeThe Cambridge Bible for Schools and Colleges15–18. (in the main P). The Israelites are commanded to advance through the sea, by a path to be opened for them through it: the Egyptians will enter in after them, to their destruction.
Read Cambridge on Exodus 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleWherefore criest thou unto me? - Moses does not speak of his intercession, and we only know of it from this answer to his prayer.
Read Albert Barnes on Exodus 14 →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
Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.
Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward.
Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.
The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on.
Tyndale line
¶ And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
And Jehovah said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.
And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.
And the LORD said to Moses, Why criest thou to me? Speak to the children of Israel, that they go forward:
And the Lord sayd vnto Moses, Wherefore cryest thou vnto me? speake vnto the children of Israel that they go forward:
Strictly literal
And Jehovah said to Moses, Why dost thou cry unto me? Speak unto the children of Israel, that they go forward.
And Jehovah saith unto Moses, 'What? thou criest unto Me — speak unto the sons of Israel, and they journey;
And YHWH says to Moses, “Why do you cry to Me? Speak to the sons of Israel, and they journey;
And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward;
Then Yahweh said to Moses, “Why are you, Moses, continuing to call out to me? Tell the Israelites to go forward.
From the Latin
And the Lord said to Moses: Why criest thou to me? Speak to the children of Israel to go forward.
Simplified
The Lord told Moses, “Why are you crying out to me for help? Tell the Israelites to move forward.
And the Lord said to Moses, Why are you crying out to me? give the children of Israel the order to go forward.
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 confirmed by the Septuagint and the Samaritan Pentateuch, which agree word for word. The Dead Sea Scrolls show partial agreement, with some words restored by an editor, indicating consistency in the core message.
וַיֹּ֤אמֶר יְהוָה֙ אֶל־ מֹשֶׁ֔ה מַה־ תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־ בְּנֵי־ יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃
12 of the 12 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.
ויאמר יהוה אל משׁה מה תצעק אלי דבר אל בני ישׂראל ויסעו
Agrees with the Masoretic Text here, word for word.
ויאמר [יהוה] [אל] משה מה תצעק [אל׳י] [דבר] [אל] [בני] [ישראל] [ויסעו]
3 words on the leather — 1 partly restored, 8 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 14:15
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-Juss-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
