Exodus 32:9 — Word Study
WLCוַיֹּ֥אמֶר יְהוָ֖ה אֶל־ מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־ הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־ קְשֵׁה־ עֹ֖רֶף הֽוּא׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] also saidʼâmar▸ toʼêl MosesMôsheh I have seenrâʼâh■ [observed, looked after] thiszeh peopleʻam [the nation of Israel] and theyhûwʼ are indeedhinnêh [behold, truly] a stiff-neckedqâsheh [severe, stubborn] peopleʻam [a nation, a tribe]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| מֹשֶׁ֑ה | Moses | Noun proper masculine |
| רָאִ֙יתִי֙ | I have seen | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| הַזֶּ֔ה | this | Particle, particle |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| עַם־ | [is] a people | Noun common, masculine singular absolute |
| קְשֵׁה־ | stiff of | Adj |
| עֹ֖רֶף | neck | Noun common, masculine singular absolute |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD also said to Moses, “I have seen this people, and they are indeed a stiff-necked people. |
| KJV | And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: |
| ASV | And Jehovah said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: |
| YLT | And Jehovah saith unto Moses, 'I have seen this people, and lo, it [is] a stiff-necked people; |
| WEB | Yahweh said to Moses, “I have seen these people, and behold, they are a stiff-necked people. |
| BBE | And the Lord said to Moses, I have been watching this people, and I see that they are a stiff-necked people. |
Where they part company is קְשֵׁה — see How Translations Differ.
The sentence has one main clause and two subordinate phrases that elaborate on what the LORD has seen and how He characterizes the people.
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 32:9
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 Rebellion of Israelgenerated
Exodus 32:9 describes the LORD's response to Israel's idolatry, highlighting His awareness of their stubbornness. This moment occurs after the Israelites have created a golden calf and turned away from the covenant established with Yahweh. The LORD's words to Moses reveal His disappointment and anger at the people's actions, which contrast sharply with His faithfulness to them. This theme of rebellion and divine observation recurs throughout the narrative of Israel's journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 9:13 | The LORD also said to me, “I have seen this people, and they are indeed a stiff-necked people. |
| 2 | Jeremiah 13:27 | Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields— I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?” |
| 3 | Hosea 6:10 | In the house of Israel I have seen a horrible thing: Ephraim practices prostitution there, and Israel is defiled. |
| 4 | Exodus 33:3–5 | Go up to a land flowing with milk and honey. But I will not go with you, because you are a stiff-necked people; otherwise, I might destroy you on the way.” |
| 5 | Exodus 34:9 | “O Lord,” he said, “if I have indeed found favor in Your sight, my Lord, please go with us. Although this is a stiff-necked people, forgive our iniquity and sin, and take us as Your inheritance.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — קְשֵׁה, ke.shehgenerated
The adjective קְשֵׁה (ke.sheh) describes something that is hard or severe. It conveys the notion of stubbornness, particularly in the context of refusing to yield or submit. In this verse, it characterizes the people of Israel, emphasizing their obstinate nature in the face of God's commands.
This word is often used to describe a person's attitude towards authority or guidance, indicating a refusal to change direction or heed instruction. The parsing as an adjective shows it functions to modify the noun עַם (‘am), making it clear that the people are not just stiff-necked in a general sense, but specifically in relation to their relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יֹּ֥אמֶר (vai.Yo.mer), and he said, governs the entire verse. It introduces the LORD's declaration to Moses, which includes a compound statement about the people.
The structure reveals a sequence: the LORD first identifies Himself as the speaker, then states His observation of the people, and finally describes their nature. The flow emphasizes the direct relationship between God's observation and His judgment of the people.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, as it lacks a corresponding text in the Greek version. However, the Hebrew word קְשֵׁה is significant in its context, suggesting a strong emphasis on the people's obstinacy, which may have been interpreted similarly in Greek.
The absence of a corresponding LXX translation for this verse indicates a potential interpretive gap, where the nuances of the Hebrew term may not have been fully captured in the Greek rendering.
In plain words — the whole versegenerated
Exodus 32:9 shows the LORD speaking to Moses about the people of Israel, describing them as stiff-necked. This means they are stubborn and resistant to following God's commands. This moment highlights the tension between God's faithfulness and the people's rebellion.
Frequently Asked Questionsgenerated
Being stiff-necked refers to a stubborn refusal to submit to authority or guidance, particularly in the context of God's commands.
God describes His people as stiff-necked to emphasize their obstinacy and rebellion against His will, especially after they turned to idol worship.
This verse highlights the tension in the covenant relationship, where Israel's disobedience contrasts with God's commitment to them.
The description serves as a warning about the dangers of stubbornness and the importance of remaining obedient to God's guidance.
Reflection Questionsgenerated
- In what areas of my life might I be resisting God's guidance, similar to the stiff-necked people?
- How can I cultivate a heart that is open and receptive to God's commands?
- What does this passage teach me about the nature of God's relationship with His people?
- How can I encourage others to be more obedient to God's word, rather than stubborn in their ways?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the consequences of stubbornness. Here, Cassiodorus reflects on the significance of the stiff neck in relation to obedience to God.
So these sinners undergo a contrary experience: their necks which they fatally raised against the Lord are subjected to his sweet yoke with the humility which brings salvation.Early Church Fathers on Exodus 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 32:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto Moses, I have seen this people,.... He had observed their ways and works, their carriage and behaviour; he had seen them before this time; he knew from all eternity what they
Read John Gill on Exodus 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: No JFB commentary on this verse.
Read Robert Jamieson on Exodus 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUntractable, wilful, and stubborn, incorrigible by my judgments, ungovernable by mine or by any laws. A metaphor from those beasts that will not bend their necks to receive the yoke or bridle.
Read Matthew Poole on Exodus 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 32:9 And the LORD said unto Moses, I have seen this people, and, behold, it [is] a stiffnecked people:Ver. 9. A stiffnecked people.] And so they are still to this very day. Jerome complains that in his time they thrice a day curse Christ in their synagogue, and closed up their prayers with Maledic, Domine, Nazaraeis. They are thought to advise most of that mischief which the Turk puts in execution against Christians. They counterfeit Christianity in Portugal even to the degree of priesthood, and think they may do it, either for the avoiding of danger, or increasing their substance. There are very few of them that turn Christians in good earnest: Adeo in cordibus eorum radices fixit…
Read John Trapp on Exodus 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) It is a stiff-necked people.—This phrase, afterwards so common (Exodus 33:3; Exodus 33:5; Exodus 34:5; Deuteronomy 9:6; Deuteronomy 9:13; Deuteronomy 10:16; 2 Chronicles 30:8; 2 Chronicles 36:13; Psalms 75:5; Jeremiah 17:23; Acts 7:51), occurs here for the first time. It is generally explained as “obstinate,” but rather means “perverse,” the metaphor being taken from the horse that stiffens his neck against the pull of the rein, and will not be guided by the rider. The LXX. omit the verse, for no intelligible reason.
Read Charles John Ellicott on Exodus 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. A stiff-necked people] Probably an allusion to the stiff-necked ox, the object of their worship.
Read AdamClarke on Exodus 32 →CambridgeThe Cambridge Bible for Schools and Colleges9–14. Jehovah declares that He will exterminate the people: but allows Himself to be diverted from His purpose by Moses’ intercession.
Read Cambridge on Exodus 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. A stiffnecked people — Unmanageable and perverse, like the ox that stoutly resists all efforts to guide or drive him. Comp. the same expression in Exodus 33:3; Exodus 33:5; Exodus 34:9; Deuteronomy 9:6; Deuteronomy 9:13.
Read Daniel Denison Whedon on Exodus 32 →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
The LORD also said to Moses, “I have seen this people, and they are indeed a stiff-necked people.
Yahweh said to Moses, “I have seen these people, and behold, they are a stiff-necked people.
The LORD also said to Moses, “I have seen this people, and they are indeed a stiff-necked people.
Then the Lord said to Moses: “I have seen this people. Look what a stiff-necked people they are!
Tyndale line
And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:
And Jehovah said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:
And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:
And the LORD said to Moses, I have seen this people, and behold it is a stiff-necked people:
Againe the Lord said vnto Moses, I haue seene this people, and beholde, it is a stiffe necked people.
Strictly literal
And Jehovah said to Moses, I see this people, and behold, it is a stiff-necked people.
And Jehovah saith unto Moses, 'I have seen this people, and lo, it [is] a stiff-necked people;
And YHWH says to Moses, “I have seen this people, and behold, it [is] a stiff-necked people;
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people.
Then Yahweh said to Moses, “I have seen this people. Look, they are a stiff-necked people.
From the Latin
And again the Lord said to Moses: See that this people is stiffnecked:
Simplified
“I know what these people are like,” the Lord continued saying to Moses. “They are so rebellious!
And the Lord said to Moses, I have been watching this people, and I see that they are a stiff-necked people.
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 Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show partial agreement, with some words restored by an editor, indicating a close relationship to the MT but reflecting damage in the manuscript.
וַיֹּ֥אמֶר יְהוָ֖ה אֶל־ מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־ הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־ קְשֵׁה־ עֹ֖רֶף הֽוּא׃
12 of the 13 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 ראיתי את העם הזה והנה עם קשׁה ערף הוא
Agrees with the Masoretic Text here, word for word.
[ויאומר] [יהוה] אל משה [ראיתי] [את] [העם] [הזה] [והנה] [עם] [קשה] [ערף] [הוא]
2 words on the leather — 11 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 32:9
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.
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…
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
קָשֶׁה (qasheh) means hard or severe, with applications ranging from physical hardness to emotional severity. It can describe someone as obstinate or cruel, and it is used in contexts like difficult situations or intense emotions. The entries indicate a range of meanings including rigorous and stiff-necked, but do not present any significant disagreement.
קָשֶׁה adj. hard, severe
base
H7186 קָשֶׁה hard, severe
7186 qasheh kaw-sheh'
from 7185; severe (in various applications):--churlish,
cruel, grievous, hard((-hearted), thing), heavy, + impudent,
obstinate, prevailed, rough(-ly), sore, sorrowful,
stiff((necked)), stubborn, + in trouble.
see HEBREW for 07185
קָשֶׁה (qa.sheh) — severe.
1) hard, cruel, severe, obstinate
1a) hard, difficult
1b) severe
1c) fierce, intense, vehement
1d) stubborn, stiff of neck, stiff-necked
1e) rigorous (of battle)
Adj — AdjHAamsc
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…
עֹ֫רֶף (oreph) refers to the back of the neck, and can also denote the back generally, both literally and figuratively. It is associated with concepts like obstinacy and apostasy. The word is derived from a related term, עָרַף (araf), and is mentioned in contexts describing a stiff neck or a fleeing foe.
עֹ֫רֶף n.m. back of neck, neck
base
H6203 עֹ֫רֶף back of neck, neck
6203 `oreph o-ref'
from 6202; the nape or back of the neck (as declining);
hence, the back generally (whether literal or figurative):--
back ((stiff-)neck((-ed).
see HEBREW for 06202
עֹ֫רֶף (o.reph) — neck.
1) neck, back of the neck, back
1a) back of the neck
1a1) of fleeing foe
1a2) of apostasy (fig.)
1b) stiff of neck, obstinate (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
nek (tsawwar, tsawwa'r, tsawwaron, tsawwa'rah, Aramaic tsawwar (Da 5:7,16,29), `oreph, miphreqeth (1Sa 4:18); nostos, "back" (Baruch 2:33); occasionally the words garon (Isa 3:16; Eze 16:11), and gargeroth, plural of gargarah, literally, "throat" (Pr 1:9; 3:3,12; 6:21), are translated "neck"): The neck is compared with a tower for beauty (So 4:4; 7:4) and is decorated with necklaces and chains (Pr 1:9; 3:3,12; 6:21, Hebrew gargeroth; Eze 16:11, Hebrew garon…
Neck
Used sometimes figuratively. To “lay down the neck” (Rom. 16:4) is to hazard one’s life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people’s necks (Deut. 28:48; Isa. 10:27; Jer. 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Josh. 10:24; 2 Sam. 22:41).
The phrases to "harden the neck," Pr 29:1, and to be "stiff- necked," like a headstrong brute, illustrate the willful obstinacy of sinners against the instructions and commands of God. The tyrants of ancient days sometimes put their feet on the prostrate necks of princes, in token of their subjugation, trampling them in the dust. Their mischief sometimes returned upon their own heads, Jos 10:24; Ps 18:40.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms