Leviticus 18:5 — Word Study
WLCוּשְׁמַרְתֶּ֤ם אֶת־ חֻקֹּתַי֙ וְאֶת־ מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֽה׃ ס
BSAKeepshâmar [obey, guard, and protect] My statuteschuqqâh [divine laws, ordinances] andʼêth My judgmentsmishpâṭ [righteous decrees, justice] [for]ʼăsher the manʼâdâm [Adam, humanity] who does these thingsʻâsâh▸ [obeys, performs] Iʼănîy [the Lord] am the LORDYᵉhôvâh [the supreme God, Yehovah]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁמַרְתֶּ֤ם | and you will keep | Verb, Qal, sequential perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| חֻקֹּתַי֙ | statutes my | Noun common feminine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִשְׁפָּטַ֔י | judgments my | Noun common masculine plural construct, suffix |
| אֲשֶׁ֨ר | which | Particle |
| יַעֲשֶׂ֥ה | he will do | Verb, Qal, imperfect third person masculine singular |
| אֹתָ֛ם | the object marker them | Particle, suffix |
| הָאָדָ֖ם | humankind | Particle, noun common masculine singular absolute |
| וָחַ֣י | and he will live | Verb, Qal, sequential perfect third person masculine singular |
| בָּהֶ֑ם | by them | Preposition, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָֽה׃ ס | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Keep My statutes and My judgments, for the man who does these things will live by them. I am the LORD. |
| KJV | Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD. |
| ASV | Ye shall therefore keep my statutes, and mine ordinances; which if a man do, he shall live in them: I am Jehovah. |
| YLT | and ye have kept My statutes and My judgments which man doth and liveth in them; I [am] Jehovah. |
| WEB | You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am Yahweh. |
| BBE | So keep my rules and my decisions, which, if a man does them, will be life to him: I am the Lord. |
The translations agree on the key terms used in this verse.
The structure is straightforward, with a main command followed by a conditional result and a concluding affirmation of God's identity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbשָׁמַר
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 — Leviticus 18:5
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 — God's Instructions on Righteous Livinggenerated
Leviticus 18:5 emphasizes the importance of adhering to God's laws for the well-being of His people. This chapter outlines various statutes related to moral conduct, highlighting the significance of obedience in maintaining a right relationship with God. The surrounding verses reinforce the call to practice both statutes and judgments, underscoring the holistic nature of God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 20:11–13 | And I gave them My statutes and made known to them My ordinances—for the man who does these things will live by them. |
| 2 | Luke 10:28 | “You have answered correctly,” Jesus said. “Do this and you will live.” |
| 3 | Romans 10:5 | For concerning the righteousness that is by the law, Moses writes: “The man who does these things will live by them.” |
| 4 | Galatians 3:12 | The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.” |
| 5 | Exodus 6:2–6 | God also told Moses, “I am the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֻקֹּתַי, chu.ko.Taigenerated
The Hebrew word חֻקָּה (*chuqqah*) refers to a statute or ordinance, indicating a prescribed rule that is to be followed. It is a feminine noun derived from a root meaning to engrave or inscribe, suggesting permanence and authority in God's commands.
In this verse, חֻקֹּתַי emphasizes the divine laws that God has established for His people. The construct form with the suffix indicates possession, meaning 'My statutes,' which highlights the personal relationship between God and Israel.
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 שְׁמַרְתֶּם, you will keep, governs the entire verse, with several phrases detailing what is to be kept and the consequences of doing so. The structure emphasizes the relationship between obedience and life.
The sentence begins with the command to keep the statutes and judgments, followed by the conditional statement regarding the man who obeys them, culminating in the assertion of God's identity as the LORD.
Septuagint Backgroundgenerated
The Septuagint translates שְׁמַרְתֶּם as φυλάχεσθε, meaning 'you will guard,' which carries a similar connotation of protection and observance. This choice reflects an understanding of the statutes as something to be actively maintained.
The LXX uses ἄνθρωπος for הָאָדָם, which means 'man' or 'human.' This aligns with the Hebrew meaning but may broaden the interpretation to include humanity as a whole.
In plain words — the whole versegenerated
Leviticus 18:5 tells us that God commands His people to keep His laws and judgments, promising that those who obey will have life. This is a reminder of the importance of following God's instructions for a fulfilling life.
Frequently Asked Questionsgenerated
Keeping God's statutes means to obey and follow His laws, which guide moral and ethical behavior as outlined in the Bible.
The promise of life signifies that obedience to God's commands leads to a flourishing life, both spiritually and physically.
God's statutes are still relevant today as they provide guidance on how to live righteously and maintain a good relationship with Him.
The relationship is that obedience to God's commands is linked to the experience of life in its fullness, as God intended.
Reflection Questionsgenerated
- In what ways can I actively keep God's statutes in my daily life?
- How does understanding the connection between obedience and life change my perspective on following God's commands?
- What statutes do I find most challenging to keep, and how can I seek help in these areas?
- How can I encourage others to understand the importance of God's laws in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the relationship between obedience to the law and the life it brings.
“The man who carries out the law will find life through it.” Scripture did not say he will find life through it, in the sense that through the law he will live in heaven, but he will find life through it to the extent that what he merits,Early Church Fathers on Leviticus 18 →
The righteousness of the law, of which it is said that if a man does it he shall live in it, is set forth to this end: that every man may recognize his own infirmity.Early Church Fathers on Leviticus 18 →
For the law promises those who practice it not the rewards of the heavenly kingdom but the consolations of this life when it says, “The one who does these things shall live in them.” But the Lord says to his disciples,Early Church Fathers on Leviticus 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 18:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall therefore keep my statutes, and my judgments,.... The same as before; these they were to keep in their minds and memories, and to observe them and do them: which if a man do he shall live in
Read John Gill on Leviticus 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD. Which if a man do, he shall live in them.
Read Robert Jamieson on Leviticus 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall live in them; not only happily here, but also eternally hereafter, as it is expounded . This is added as a powerful argument why they should follow God’ s commands rather than men’ s examples, because their life and happiness depends upon the one, not the other. And though in strictness, and according to the law or covenant of works, they could not challenge life for doing, except their obedience was universal, perfect, constant, and perpetual, and therefore no man since the fall could be justified by the law, as the apostle affirms and proves, Romans 4 Galatians 3; yet by the covenant of grace this life is promised to all that obey God’ s commands sincerely, though not perfectly, .
Read Matthew Poole on Leviticus 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:5 Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I [am] the LORD.Ver. 5. He shall live in them.] As the flame lives in the oil, as the creature by his food, so the spiritual life is maintained by an evangelical keeping of God’ s commandments. As on the contrary, every motion of the soul out of this way, tends to death; being as the motion of the fish out of his element.
Read John Trapp on Leviticus 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Ye shall therefore keep my statutes. Better, and ye shall keep my ordinances. The word here rendered by “statutes” is the same which the Authorised Version translates ordinances in Leviticus 18:3-4. He shall live in them.—Better, he shall live by or through them; that is, by observing them the law abiding will live a happy and prosperous life, since disobedience will expose the offender to the penalty of death. The spiritual authorities in the time of the second Temple interpreted this clause to mean that he who obeys these laws shall have eternal life. Hence the ancient Chaldee Versions translate it, “Shall have life eternal.” This passage is quoted both in the Prophets (Ezekiel 20:11…
Read Charles John Ellicott on Leviticus 18 →
CambridgeThe Cambridge Bible for Schools and Colleges5. I am the Lord] For the significance of this often repeated expression, see pp. xlviii f.
Read Cambridge on Leviticus 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf a man keeps the “statutes” (i. e. the ordinances of Lev 18:4) and “judgments” of the divine law, he shall not be “cut off from his people” (compare Leviticus 18:29), he shall gain true life, the
Read Albert Barnes on Leviticus 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. If a man do, he shall live — This important sentence contains the whole doctrine of justification by works.
Read Daniel Denison Whedon on Leviticus 18 →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
Keep My statutes and My judgments, for the man who does these things will live by them. I am the LORD.
You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am Yahweh.
Keep My statutes and My judgments, for the man who does these things will live by them. I am the LORD.
So you must keep my statutes and my regulations; anyone who does so will live by keeping them. I am the Lord.
Tyndale line
Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.
Ye shall therefore keep my statutes, and mine ordinances; which if a man do, he shall live in them: I am Jehovah.
Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.
Ye shall therefore keep my statutes and my judgments: which if a man doeth, he shall live in them: I am the LORD.
Ye shall keepe therefore my statutes, and my iudgements, which if a man doe, he shall then liue in them: I am the Lord.
Strictly literal
And ye shall observe my statutes and my judgments, by which the man that doeth them shall live: I am Jehovah.
and ye have kept My statutes and My judgments which man doth and liveth in them; I [am] Jehovah.
And you have kept My statutes and My judgments which man does and lives in them; I [am] YHWH.
And ye shall keep my statutes, and my ordinances, which if a man do, he shall live in them: I am the Lord.
Therefore you must keep my decrees and my laws. If a person obeys them, he will live because of them. I am Yahweh.
From the Latin
Keep my laws and my judgments, which if a man do, he shall live in them. I am the Lord.
Simplified
If you keep my rules and do what I tell you, you will live. I am the Lord.
So keep my rules and my decisions, which, if a man does them, will be life to him: I am the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with the Septuagint providing a faithful translation of the Hebrew. The Samaritan Pentateuch differs in two words, using חקותי (regulation) and חיה (be alive), which shifts the focus slightly but retains the core meaning.
וּשְׁמַרְתֶּ֤ם אֶת־ חֻקֹּתַי֙ וְאֶת־ מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֽה׃ ס
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.
ושׁמרתם את חקותי ואת משׁפטי אשׁר יעשׂה אתם האדם וחיה בהם אני יהוה
2 words differ from the Masoretic Text: חקותי (regulation), חיה (be alive)
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 Leviticus 18:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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)
Conj | DirObjM — ParticleHTo
חֻקָּה (chuqqah) refers to a statute or ordinance, indicating something that is prescribed or enacted. It is a feminine noun derived from a related word, חֹק (choq), and encompasses meanings such as custom and limit. The entries consistently highlight its legal and prescriptive nature.
חֻקָּה 104 n.f. something prescribed, enactment, statute
base
H2708 חֻקָּה something prescribed, enactment, statute
2708 chuqqah khook-kaw'
feminine of 2706, and meaning substantially the
same:--appointed, custom, manner, ordinance, site, statute.
see HEBREW for 02706
חֻקָּה (chuq.qah) — statute.
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
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)
HC/To — Conjunction · particleHC/To
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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/Sp3mp — Particle · suffixHTo/Sp3mp
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
