Joshua 3:6 — Word Study
WLCוַיֹּ֤אמֶר יְהוֹשֻׁ֙עַ֙ אֶל־ הַכֹּהֲנִ֣ים לֵאמֹ֔ר שְׂאוּ֙ אֶת־ אֲר֣וֹן הַבְּרִ֔ית וְעִבְר֖וּ לִפְנֵ֣י הָעָ֑ם וַיִּשְׂאוּ֙ אֶת־ אֲר֣וֹן הַבְּרִ֔ית וַיֵּלְכ֖וּ לִפְנֵ֥י הָעָֽם׃ ס
BSAAnd [he]Yᵉhôwshûwaʻ saidʼâmar▸ [spoke, commanded] toʼêl the priestskôhên [spiritual leaders, those who serve God] Takenâsâʼ [lift, carry] the arkʼârôwn [chest, container] of the covenantbᵉrîyth [promise, agreement] and go onʻâbar [cross over, transition] ahead ofpânîym [before, in front] the peopleʻam [nation, community] So they carriednâsâʼ▸ [lifted, bore] the arkʼârôwn of the covenantbᵉrîyth aheadpânîym [before, in front] of themʻam
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוֹשֻׁ֙עַ֙ | Joshua | Noun proper masculine |
| אֶל־ | to | Preposition |
| הַכֹּהֲנִ֣ים | the priests | Particle, noun common masculine plural absolute |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| שְׂאוּ֙ | lift up | Verb, Qal, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| אֲר֣וֹן | [the] ark of | Noun common, masculine singular construct |
| הַבְּרִ֔ית | the covenant | Particle, noun common feminine singular absolute |
| וְעִבְר֖וּ | and pass over | Conjunction, verb qal imperative second person masculine plural |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| הָעָ֑ם | the people | Particle, noun common masculine singular absolute |
| וַיִּשְׂאוּ֙ | and they lifted up | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| אֲר֣וֹן | [the] ark of | Noun common, masculine singular construct |
| הַבְּרִ֔ית | the covenant | Particle, noun common feminine singular absolute |
| וַיֵּלְכ֖וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| הָעָֽם׃ ס | the people | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And he said to the priests, “Take the ark of the covenant and go on ahead of the people.” So they carried the ark of the covenant and went ahead of them. |
| KJV | And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. |
| ASV | And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. |
| YLT | And Joshua speaketh unto the priests, saying, 'Take up the ark of the covenant, and pass over before the people;' and they take up the ark of the covenant, and go before the people. |
| WEB | Joshua spoke to the priests, saying, “Take up the ark of the covenant, and cross over before the people.” They took up the ark of the covenant, and went before the people. |
| BBE | Then Joshua said to the priests, Take up the ark of the agreement and go over in front of the people. So they took up the ark of the agreement and went in front of the people. |
Translations agree on the command to שְׂאוּ — see How Translations Differ.
The sentence has a main clause followed by an infinitive phrase and a prepositional phrase, indicating the command and its execution.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהֹושֻׁעַ
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 — Joshua 3:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Joshua Leads the Peoplegenerated
Joshua 3:6 describes a pivotal moment as Joshua instructs the priests to take the ark of the covenant and lead the way for the Israelites. This act signifies God's presence among His people as they prepare to enter the Promised Land. The ark represents the covenant between God and Israel, highlighting the importance of obedience and faith in their journey. The surrounding verses emphasize the significance of consecration and readiness for the miraculous acts God will perform.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 3:3 | and commanded the people: “When you see the ark of the covenant of the LORD your God being carried by the Levitical priests, you are to set out from your positions and follow it. |
| 2 | Numbers 14:15 | If You kill this people as one man, the nations who have heard of Your fame will say, |
| 3 | Numbers 10:33 | So they set out on a three-day journey from the mountain of the LORD, with the ark of the covenant of the LORD traveling ahead of them for those three days to seek a resting place for them. |
| 4 | Micah 2:13 | One who breaks open the way will go up before them; they will break through the gate, and go out by it. Their King will pass through before them, the LORD as their leader. |
| 5 | John 14:2–3 | In My Father’s house are many rooms. If it were not so, would I have told you that I am going there to prepare a place for you? |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שְׂאוּ, se.'Ugenerated
The verb נָשָׂא (nasa') means 'to lift' or 'to carry.' It is used in various contexts, from lifting burdens to carrying sacred objects. In this verse, it is an imperative command directed at the priests, instructing them to physically lift and carry the ark of the covenant, which symbolizes God's presence.
The Qal imperative form indicates a direct command, emphasizing the urgency and importance of this action in the context of Israel's journey. This act of lifting the ark is not merely a physical task; it carries spiritual significance as the priests lead the people in faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as lift up, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb יֹּ֤אמֶר (he said) governs the main action of the verse, with several phrases following it. The structure includes a direct command to the priests, followed by the action they are to take and the subsequent action of the people.
The sentence flows logically, with the command to the priests leading directly into their action of carrying the ark, showing a clear sequence of events that emphasizes obedience and leadership.
Septuagint Backgroundgenerated
The Septuagint translates the command to the priests with the Greek word ἄρατε (arate), which means 'lift' or 'take up.' This choice reflects a direct and active instruction, similar to the Hebrew.
The use of ἄρατε indicates a faithful rendering of the Hebrew imperative, emphasizing the importance of the priests' role in carrying the ark as they lead the people.
In plain words — the whole versegenerated
Joshua 3:6 recounts how Joshua told the priests to take the ark of the covenant and go ahead of the people. This act is crucial as it signifies God's presence leading the Israelites into the Promised Land.
Frequently Asked Questionsgenerated
The ark of the covenant represents God's presence and the covenant relationship between God and Israel, serving as a reminder of His promises.
Joshua's instruction was to lead the people with the ark, symbolizing God's guidance and presence as they prepared to cross the Jordan River.
To consecrate oneself means to set oneself apart for a holy purpose, preparing spiritually for God's actions.
Joshua's command demonstrates strong leadership by directing the priests to fulfill their roles and lead the people in faith and obedience.
Reflection Questionsgenerated
- How can I recognize God's presence in my life as the Israelites recognized the ark?
- What does it mean to carry my responsibilities in faith like the priests did with the ark?
- In what ways can I prepare myself spiritually for the challenges ahead?
- How does obedience to God's commands shape my journey?
The early church on this verse — how the Fathers read it
Early church fathers like Origen of Alexandria quote this verse to discuss the significance of the ark of the covenant and the role of the priests in guiding the people.
It is the ark of the covenant of the Lord in which the tablets of the law written by the hand of God are preserved. And everyone who is "truly Israel" proceeds around this ark of the covenant and is not far from it;Early Church Fathers on Joshua 3 →
It is the priestly and levitical order that stands by the ark of the covenant of the Lord in which the law of God is carried, doubtless, so that they may enlighten the people concerning the commandments of God.Early Church Fathers on Joshua 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joshua spoke unto the priests,.... On the morrow, that is, on the tenth day of the month, the day on which they went over Jordan: saying, take up the ark of the covenant; in which the law was
Read John Gill on Joshua 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. Joshua spake unto the priests.
Read Robert Jamieson on Joshua 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake up the ark, to wit, upon your shoulders; for so they were to carry it, . Before the people; not in the middle of them, as you used to do.
Read Matthew Poole on Joshua 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 3:6 And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.Ver. 6. And went before the people.] To the further side of the river, say some; to the middle only, say others, the pillar of cloud still going before them for a guide, as some conceive, but others doubt.
Read John Trapp on Joshua 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2-6) ORDERS.—The priests are to bear the ark. This was usually the duty of the Levites of the family of Kohath; but both at the passage of Jordan and the taking of Jericho, the priests were employed as bearers. The people must be sanctified, as they were in preparation for the giving of the law at Sinai (in Exodus 19). And the ark itself takes, in some sense, a fresh position. The space of 2,000 cubits was left between the head of the column of Israelites and the ark, in order that they might all see it. Up to this time, during the whole of the Exodus, they had been led by the pillar of cloud and fire. The ark had led the van ever since they left Sinai (Numbers 10:33-34). But as the cloud…
Read Charles John Ellicott on Joshua 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Spake unto the priests, saying, Take up the ark] It is remarkable that the priests, not the Levites, whose ordinary business it was were employed to carry the ark on this occasion. Calmet conjectures that this was because it was probably carried without being wrapped up in its curtains, as it always was when the Levites carried it. Though it was the business of the Levites, the sons of Kohath, to carry the ark; yet on certain occasions the priests alone performed this office. 1. In the present case. 2. When they encompassed Jericho, Joshua 6:6. 3. When it was carried to the war against the Philistines by the priests, the sons of Eli, 2 Samuel 15:25. 4. When David sent it back to…
Read AdamClarke on Joshua 3 →
CambridgeThe Cambridge Bible for Schools and Colleges6. And they took up] i.e. on the day following.
Read Cambridge on Joshua 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey took up - i. e. on the day following. The course of events is anticipated.
Read Albert Barnes on Joshua 3 →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
And he said to the priests, “Take the ark of the covenant and go on ahead of the people.” So they carried the ark of the covenant and went ahead of them.
Joshua spoke to the priests, saying, “Take up the ark of the covenant, and cross over before the people.” They took up the ark of the covenant, and went before the people.
And he said to the priests, “Take the ark of the covenant and go on ahead of the people.” So they carried the ark of the covenant and went ahead of them.
Joshua told the priests, “Pick up the ark of the covenant and pass on ahead of the people.” So they picked up the ark of the covenant and went ahead of the people.
Tyndale line
And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
And Joshua spoke to the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
Also Ioshua spake vnto the Priestes, saying, Take vp the Arke of the couenant, and goe ouer before the people: so they tooke vp the Arke of the couenant, and went before the people.
Strictly literal
And Joshua spoke to the priests, saying, Take up the ark of the covenant, and go over before the people. And they took up the ark of the covenant, and went before the people.
And Joshua speaketh unto the priests, saying, 'Take up the ark of the covenant, and pass over before the people;' and they take up the ark of the covenant, and go before the people.
And Joshua speaks to the priests, saying, “Take up the Ark of the Covenant, and pass over before the people”; and they take up the Ark of the Covenant, and go before the people.
And Joshua said unto the priests, as followeth, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
Then Joshua said to the priests, “Take up the ark of the covenant, and pass in front of the people.” So they picked up the ark of the covenant and went in front of people.
From the Latin
And he said to the priests: Take up the ark of the covenant, and go before the people. And they obeyed his commands, and took it up and walked before them.
Simplified
Joshua spoke to the priests, “Pick up the Ark of the Agreement and go before the people.” So they picked up the Ark of the Agreement and went ahead of the people.
Then Joshua said to the priests, Take up the ark of the agreement and go over in front of the people. So they took up the ark of the agreement and went in front of the 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 and the Septuagint show significant agreement in this verse, with 14 of the 19 words matching. This indicates a strong consistency in the core message and actions described, although the Septuagint's word order may differ.
וַיֹּ֤אמֶר יְהוֹשֻׁ֙עַ֙ אֶל־ הַכֹּהֲנִ֣ים לֵאמֹ֔ר שְׂאוּ֙ אֶת־ אֲר֣וֹן הַבְּרִ֔ית וְעִבְר֖וּ לִפְנֵ֣י הָעָ֑ם וַיִּשְׂאוּ֙ אֶת־ אֲר֣וֹן הַבְּרִ֔ית וַיֵּלְכ֖וּ לִפְנֵ֥י הָעָֽם׃ ס
14 of the 19 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.
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 Joshua 3:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.
יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)
Moses’ successor, son of Nun
a Bethshemite
h.p. after the restoration, son of Jehozadak
governor of Jerusalem under Josiah
head of one of the classes of priests
a Levitical family-name of frequent occurrence
father of a builder at the wall
a Judaite family-name
n.pr.loc. in south of Judah
base
H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun
. a Bethshemite
. h. p. after the restoration, son of Jehozadak
. governor of Jerusalem under Josiah
. head of one of the classes of priests
. a Levitical family-name of frequent occurrence
. father of a builder at the wall
. a Judaite family-name
. n. pr. loc. in south of Judah
3091 Yhowshuwa` yeh-ho-shoo'-ah
or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;
Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish
leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.
see HEBREW for 03068
see HEBREW for 03467
see HEBREW for 01954
see HEBREW for 03442
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;
son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;
§ Joshua or Jehoshua = "Jehovah is salvation"
1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it
3) son of Jehozadak and high priest after the restoration
4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man living at the time of United Monarchy, first mentioned at 1Sa.6.14
§ Joshua or Jehoshua = "Jehovah is salvation"
N-proper — Noun proper masculineHNpm
Joshua
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (
(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (
1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,
Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…
a savior; a deliverer
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
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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…
