Exodus 24:9 — Word Study
WLCוַיַּ֥עַל מֹשֶׁ֖ה וְאַהֲרֹ֑ן נָדָב֙ וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל׃
BSAThen MosesMôsheh [the Israelite leader] went upʻâlâh▸ [ascended, climbed the mountain] with AaronʼAhărôwn [the first high priest] NadabNâdâb [the son of Aaron] and AbihuʼĂbîyhûwʼ [the priest who made a mistake] and seventyshibʻîym of the elderszâqên [old, experienced leaders] of IsraelYisrâʼêl [God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֥עַל | and he went up | Verb, Qal, sequential imperfect third person masculine singular |
| מֹשֶׁ֖ה | Moses | Noun proper masculine |
| וְאַהֲרֹ֑ן | and Aaron | Conjunction, noun proper masculine |
| נָדָב֙ | Nadab | Noun proper masculine |
| וַאֲבִיה֔וּא | and Abihu | Conjunction, noun proper masculine |
| וְשִׁבְעִ֖ים | and seventy | Conjunction |
| מִזִּקְנֵ֥י | of [the] elders of | Preposition |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, |
| KJV | ¶ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: |
| ASV | Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: |
| YLT | And Moses goeth up, Aaron also, Nadab and Abihu, and seventy of the elders of Israel, |
| WEB | Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. |
| BBE | Then Moses and Aaron, Nadab, and Abihu, and seventy of the chiefs of Israel went up: |
Where they part company is in the phrasing of the ascent — see How Translations Differ.
The main verb leads the sentence, with several noun phrases detailing those who accompany Moses, emphasizing their collective role.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
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 24:9
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 Covenant Confirmedgenerated
Exodus 24:9 describes a pivotal moment when Moses, along with Aaron, Nadab, Abihu, and seventy elders of Israel, ascended the mountain. This event follows the confirmation of the covenant and leads to a profound encounter with God, as detailed in the subsequent verses. The ascent signifies a transition from the earthly to the divine, highlighting the importance of leadership in Israel's relationship with God.
Cross References
The Key Word — עָלָה, vai.Ya.'algenerated
The verb עָלָה (alah) means 'to ascend' and covers a range of meanings such as going up, climbing, and rising. It can refer to physical ascent, like climbing a mountain, or metaphorical ascent, such as rising in status or offering sacrifices. The parsing as a sequential imperfect third person masculine singular indicates that Moses is actively undertaking this ascent.
In this context, the ascent is significant as it marks a moment of drawing closer to God. The choice of this verb emphasizes the importance of the leaders' journey towards divine revelation, suggesting a physical and spiritual elevation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיַּ֥עַל (vai.Ya.'al) governs the whole verse, indicating the action of ascent. The structure follows a noun phrase for the subject, followed by additional noun phrases that list those accompanying Moses, culminating in a prepositional phrase that identifies the elders of Israel.
The order highlights Moses as the primary actor, with the accompanying leaders listed in succession, emphasizing their collective role in this significant moment.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּ֥עַל as ἀνέβη (anebē), meaning 'he ascended.' This choice captures the same sense of physical and spiritual elevation found in the Hebrew, maintaining the significance of the ascent in the narrative.
The consistency between the Hebrew and the Septuagint in this verb choice underscores the importance of the ascent in both texts, reflecting a shared understanding of the event's significance.
In plain words — the whole versegenerated
Exodus 24:9 tells us that Moses went up the mountain with Aaron, Nadab, Abihu, and seventy elders of Israel. This ascent follows the confirmation of the covenant with God and leads to a significant encounter, emphasizing the leaders' roles in Israel's relationship with God.
Frequently Asked Questionsgenerated
Moses' ascent signifies a move towards divine revelation and a closer relationship with God, marking a pivotal moment in the covenant established with Israel.
Moses was accompanied by Aaron, his brother and the first high priest, Nadab and Abihu, who were priests, and seventy elders representing the leadership of Israel.
The ascent symbolizes the leaders' journey towards receiving God's instructions and establishing a covenant relationship, highlighting their role in guiding the people of Israel.
This event follows the confirmation of the covenant and leads to a direct encounter with God, reinforcing the leaders' authority and responsibility in upholding the covenant.
Reflection Questionsgenerated
- What does it mean to me to ascend spiritually in my own life, as Moses did?
- How can I, like Moses, seek to lead others towards a closer relationship with God?
- In what ways can I support and encourage leaders in my community, similar to the elders of Israel?
- How do I understand the significance of covenant relationships in my own faith journey?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 24:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen went up Moses and Aaron, Nadab and Abihu,.... After the above things were done, the words of the Lord were told the people, and the book of the covenant read unto them, to which they agreed,
Read John Gill on Exodus 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: Then went up Moses, and Aaron ... - in obedience to a command given (Exodus 24:1-2; also Exodus 19:24) previous
Read Robert Jamieson on Exodus 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn obedience to that command of God given .
Read Matthew Poole on Exodus 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:Ver. 9. And seventy of the elders.]
Read John Trapp on Exodus 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Then went up.—According to the ordinary ideas of the time, the ratification of the covenant was now complete, and nothing more was needed. It pleased God, however, to terminate the whole transaction by a closing scene of extraordinary grandeur, beauty, and spiritual significance. A sacrifice implied a sacrificial meal (Exodus 18:12). Moses understood that God, by summoning Aaron, Nadab, Abihu, and seventy of the elders into the mount (Exodus 24:1), had intended the sacrificial meal to be held there; and accordingly, as soon as he had sprinkled the people, ascended Sinai with the persons summoned, and had the feast prepared. A sacrificial meal was always regarded as a religious act—an…
Read Charles John Ellicott on Exodus 24 →Albert Barnes1798–1870Barnes' Notes on the BibleIt would appear that Moses, Aaron with his two sons, and seventy of the elders Exodus 19:7 went a short distance up the mountain to eat the meal of the covenant (compare Genesis 31:43-47), which must
Read Albert Barnes on Exodus 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Then went up Moses — Immediately after the sacrifice and sprinkling of the blood they would all proceed to feast upon the flesh of the peace offerings; but Moses and Aaron, and the others
Read Daniel Denison Whedon on Exodus 24 →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 Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel,
Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up.
Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel,
Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up,
Tyndale line
¶ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Then went vp Moses and Aaron, Nadab, and Abihu, and seuentie of the Elders of Israel.
Strictly literal
And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up;
And Moses goeth up, Aaron also, Nadab and Abihu, and seventy of the elders of Israel,
And Moses goes up, Aaron also, Nadab and Abihu, and seventy from [the] elderly of Israel,
Then went up Moses, with Aaron, Nadab, and Abihu, and seventy of the elders of Israel.
Then Moses, Aaron, Nadab, Abihu, and seventy of Israel's elders went up the mountain.
From the Latin
Then Moses and Aaron, Nadab and Abiu, and seventy of the ancients of Israel went up:
Simplified
Then Moses and Aaron, Nadab and Abihu, and seventy of Israel's elders climbed up the mountain,
Then Moses and Aaron, Nadab, and Abihu, and seventy of the chiefs of Israel went up:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches the Hebrew word-for-word. The Samaritan Pentateuch differs slightly by including different names, Eleazar and Ithamar, but the core message of the ascent remains intact across these witnesses.
וַיַּ֥עַל מֹשֶׁ֖ה וְאַהֲרֹ֑ן נָדָב֙ וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל׃
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.
ויעל משׁה ואהרן נדב ואביהוא אלעזר ואיתמר ושׁבעים מזקני ישׂראל
2 words differ from the Masoretic Text: אלעזר (Eleazar), איתמר (Ithamar)
ויעל [משה] [ואהרן] [נדב] [ואביהוא] [אליעזר] [ואיתמר] [ושבעים] [מזקני] ישראל
1 word 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 24:9
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.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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…
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
נָדָב (Nadab) means "generous" and refers to several individuals in the Old Testament. Most notably, it is the name of Aaron's eldest son, who died for offering unauthorized fire, and Jeroboam's son, who ruled Israel briefly. Other references include a Jerahmeelite and a Gibeonite, indicating a range of characters across different tribes.
נָדָב n.pr.m. (generous, noble)
eldest son of Aaron
son of Jeroboam
a Jerahmeelite
a Gibeonite
base
H5070 נָדָב (generous, noble) . eldest son of Aaron
. son of Jeroboam
. a Jerahmeelite
. a Gibeonite
5070 Nadab naw-dawb'
from 5068; liberal; Nadab, the name of four
Israelites:--Nadab.
see HEBREW for 05068
נָדָב (na.dav) — Nadab.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.23;
son of: Aaron (H0175) and Elisheba (H0472);
brother of: Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
§ Nadab = "generous"
1) eldest son of Aaron by Elisheba; struck dead before the sanctuary in the wilderness for kindling the censers with strange fire
2) son of king Jeroboam I of the northern kingdom of Israel and king of Israel for 2 years before being slain by Baasha
3) a Jerahmeelite, son of Shammai, of the tribe of Judah
4) a son of Gibeon of the tribe of Benjamin
נָדָב (na.dav) — Nadab.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.14.20;
son of: Jeroboam (H3379);
brother of: Abijah (H0029H)
§ Nadab = "generous"
N-proper — Noun proper masculineHNpm
na'-dab (nadhabh, "noble"; Nadab):
(1) Aaron's first-born son (Ex 6:23; Nu 3:2; 26:60; 1Ch 6:3 (Hebrew 5:29); 24:1). He was permitted with Moses, Aaron, the 70 elders, and his brother Abihu to ascend Mt. Sinai and behold the God of Israel (Ex 24:1,9). He was associated with his father and brothers in the priestly office (Ex 28:1). Along with Abihu he was guilty of offering "strange fire," and both "died before Yahweh" (Le 10:1,2; Nu 3:4; 26:61). The nature of their offense is far from clear. The word rendered "strange"…
Nadab
Liberal, generous. (1.) The eldest of Aaron’s four sons (Ex. 6:23; Num. 3:2). He with his brothers and their father were consecrated as priests of Jehovah (Ex. 28:1). He afterwards perished with Abihu for the sin of offering strange fire on the altar of burnt-offering (Lev. 10:1,2; Num. 3:4; 26:60).
(2.) The son and successor of Jeroboam, the king of Israel (1 Kings 14:20). While engaged with all Israel in laying siege to Gibbethon, a town of southern Dan (Josh. 19:44), a conspiracy broke out in his army, and…
(liberal). The eldest son of Aaron and Elisheba. Exod 8 13 Numb 3:2. (B.C. 1490.) He, his father and brother, and seventy old men of Israel were led out from the midst of the assembled people, (Exodus 24:1) and were commended to stay and worship God "afar off," below the lofty summit of Sinai, where Moses alone was to come near to the Lord. Subsequently, (Leviticus 10:1) Nadab and his brother were struck dead before the sanctuary by fire from the Lord. Their offence was kindling the incense in their censers with "strange" fire, i.e. not taken from that which burned perpetually, (Leviticus 6:13) on the altar. King Jeroboam’s son, who succeeded to the throne of Israel B.C. 954, and reigned two years. (
1. The oldest son of Aaron, slain by the lord for presumptuously offering strange fire on the altar of burnt offering, Le 10:1-20. See ABIHU.
2. Son of Jeroboam I. King of Israel. He succeeded his father, B. C. 954, and reigned but two years, being assassinated, while besieging Gibbethon, by Baasha, of the tribe of Issachar, who usurped his kingdom. Nadab did evil in the sight of the Lord; and with him perished his children and the race of Jeroboam, as God had foretold, 1Ki 15:25-30.
אֲבִיהוּא (Abiyhuw) means 'Yah is (my) father' and refers primarily to Abihu, a son of Aaron, who is noted for his death due to offering unauthorized fire to God. The name also appears in various contexts, including references to a king of Judah and other individuals in biblical genealogies. The entries highlight different figures sharing the name, but there is no significant disagreement among the lexicons.
אֲבִיהוּא n.pr.m. (he is father) a son of Aaron
base
H30 אֲבִיהוּא (Yah(u) is (my) father) . king of Judah, son & successor of Rehoboam
. 2nd son of Samuel
. son of Jerob.
. son of Becher
. head of a priestly house
. id.
. wife of Hezron
. mother of Hezekiah
30 'Abiyhuw' ab-ee-hoo'
from 1 and 1931; father (i.e. worshipper) of Him (i.e. God);
Abihu, a son of Aaron:--Abihu.
see HEBREW for 01
see HEBREW for 01931
אֲבִיהוּא (a.vi.hu) — Abihu.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.23;
son of: Aaron (H0175) and Elisheba (H0472);
brother of: Nadab (H5070), Eleazar (H0499) and Ithamar (H0385)
§ Abihu = "he is (my) father"
a son of Aaron destroyed for sacrificing strange fire to God
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-bi'-hu ('abhihu', "father he is," or "my father he is"): Second son of Aaron, the high priest (Ex 6:23). With his older brother Nadab he "died before Yahweh," when the two "offered strange fire" (Le 10:1,2).
It may be inferred from the emphatic prohibition of wine or strong drink, laid upon the priests immediately after this tragedy, that the two brothers were going to their priestly functions in an intoxicated condition (Le 10:8-11). Their death is mentioned three times in subsequent records (Nu 3:4; 26:61; 1Ch 24:2).
Abihu
Father of Him; i.e., “worshipper of God”, the second of the sons of Aaron (Ex. 6:23; Num. 3:2; 26:60; 1 Chr. 6:3). Along with his three brothers he was consecrated to the priest’s office (Ex. 28:1). With his father and elder brother he accompanied the seventy elders part of the way up the mount with Moses (Ex. 24:1,9). On one occasion he and Nadab his brother offered incense in their censers filled with “strange” (i.e., common) fire, i.e., not with fire taken from the great brazen altar (Lev. 6:9, etc.), and for this offence they were struck dead, and were taken out…
(he (God) is my father), the second son, (Numbers 3:2) of Aaron by Elisheba. (Exodus 6:23) Being, together with his elder brother Nadab, guilty of offering strange fire to the lord, he was consumed by fire from heaven. (Leviticus 10:1,2)
The second son of Aaron, consecrated to the priesthood with his three brethren, Ex 28:21; but consumed shortly after by fire from the Lord, with Nadab his brother, for burning incense with common fire instead of that kept perpetually on the altar of burnt-offering, Le 10:1-2 16:12 Nu 16:46. As this is immediately followed by the prohibition of wine to the priests when ministering in the tabernacle, it is not improbable that Nadab and Abihu were intoxicated when thus transgressing. Their death is a solemn warning not to presume to worship God except with incense kindled at the one altar which Christ hath sanctified, Heb 10:10-14. It is a dangerous thing, in the service of…
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
Conj | Adj — ConjunctionHC/Acmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Prep | Adj — PrepositionHR/Aampc
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
N-proper — 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.