Leviticus 23:32 — Word Study
WLCשַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־ נַפְשֹׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֙דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־ עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם׃ פ
BSAIthûwʼ will be a Sabbathshabbâth [of solemn rest, a day of stillness] of complete restshabbâthôwn [a time to cease from labor] and you shall humbleʻânâh [afflict, deny] yourselvesnephesh [your souls, your inner being] From the eveningʻereb [at sunset, as the day ends] of the ninthtêshaʻ day of the monthchôdesh [the lunar cycle, a new moon] untilʻad the following eveningʻereb [the next sunset, the day's close] you are to keepshâbath▸ [observe, celebrate] your Sabbathshabbâth [a day of worship, a time to rest]
| Greek | English | Parsing |
|---|---|---|
| שַׁבַּ֨ת | [is] a sabbath of | Noun common, feminine singular construct |
| שַׁבָּת֥וֹן | sabbath observance | Noun common, masculine singular absolute |
| הוּא֙ | it | Pronoun |
| לָכֶ֔ם | to you | Preposition, suffix |
| וְעִנִּיתֶ֖ם | and you will afflict | Verb, Piel, sequential perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| נַפְשֹׁתֵיכֶ֑ם | selves your | Noun common feminine plural construct, suffix |
| בְּתִשְׁעָ֤ה | on [day] nine | Preposition |
| לַחֹ֙דֶשׁ֙ | of the month | Preposition, noun common masculine singular absolute |
| בָּעֶ֔רֶב | in the evening | Preposition, noun common masculine singular absolute |
| מֵעֶ֣רֶב | from evening | Preposition, noun common masculine singular absolute |
| עַד־ | until | Preposition |
| עֶ֔רֶב | evening | Noun common, masculine singular absolute |
| תִּשְׁבְּת֖וּ | you will cease | Verb, Qal, imperfect second person masculine plural |
| שַׁבַּתְּכֶֽם׃ פ | sabbath your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.” |
| KJV | It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. |
| ASV | It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath. |
| YLT | It [is] a sabbath of rest to you, and ye have humbled yourselves in the ninth of the month at even; from evening till evening ye do keep your sabbath.' |
| WEB | It shall be a Sabbath of solemn rest for you, and you shall deny yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Sabbath.” |
| BBE | Let this be a Sabbath of special rest to you, and keep yourselves from all pleasure; on the ninth day of the month at nightfall from evening to evening, let this Sabbath be kept. |
Where they part company is שַׁבָּתוֹן — see How Translations Differ.
The sentence has a main clause with additional phrases detailing actions and time frames, providing a clear directive for Sabbath observance.




5 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectהוּא
verbעָנָה
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 23:32
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Laws of the Sabbathgenerated
Leviticus 23:32 provides instructions for observing the Sabbath, a day designated for complete rest and humility. This command emphasizes the importance of ceasing from work and focusing on spiritual renewal, reflecting the broader themes of rest found throughout the Torah. The Sabbath is a vital aspect of the Israelite identity and worship, as seen in other passages like Leviticus 16:31 and Exodus 20:8-11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 16:31 | It is a Sabbath of complete rest for you, that you may humble yourselves; it is a permanent statute. |
| 2 | Matthew 11:28–30 | Come to Me, all you who are weary and burdened, and I will give you rest. |
| 3 | Hebrews 4:3–11 | Now we who have believed enter that rest. As for the others, it is just as God has said: “So I swore on oath in My anger, ‘They shall never enter My rest.’” And yet His works have been finished since the foundation of the world. |
| 4 | Leviticus 23:27 | “The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to the LORD. |
| 5 | Psalm 35:13 | Yet when they were ill, I put on sackcloth; I humbled myself with fasting, but my prayers returned unanswered. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שַׁבָּתוֹן, sha.ba.Tongenerated
The term שַׁבָּתוֹן (shabbathown) refers to the observance of the Sabbath, a special day of rest and worship. It is derived from the root for 'Sabbath', indicating a time set apart for spiritual activities and cessation from labor.
This word encompasses various aspects of rest, including the weekly Sabbath, the Day of Atonement, and other significant holidays in the Israelite calendar. The parsing as a masculine singular absolute noun highlights its importance as a central observance in Jewish tradition.
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 עִנִּיתֶם, you will afflict, governs the sentence, with two clauses following: the first describes the nature of the Sabbath, and the second provides the time frame for its observance. The structure emphasizes the command to humble oneself in conjunction with the Sabbath.
The Hebrew word order places the emphasis on the Sabbath observance first, highlighting its significance in the context of the command. This arrangement reflects the importance of both the act of resting and the internal attitude of humility required during this time.
Septuagint Backgroundgenerated
In the Septuagint, שַׁבָּתוֹן is rendered as σαββάτων, which maintains the connection to the concept of Sabbath rest. This choice indicates a direct translation of the idea of a day set apart for worship and cessation from work.
The use of ταπεινώσετε for וְעִנִּיתֶם suggests a focus on the act of humbling oneself, which aligns with the overall theme of the passage regarding the spiritual significance of the Sabbath.
In plain words — the whole versegenerated
Leviticus 23:32 explains that the Sabbath is a day for complete rest and humility. It instructs the Israelites to observe this day from the evening of the ninth day of the month until the next evening, emphasizing the importance of ceasing from work and focusing on spiritual renewal.
Frequently Asked Questionsgenerated
To humble yourselves means to afflict or deny your inner being, focusing on spiritual reflection and setting aside personal desires during the Sabbath.
The Sabbath is observed from evening to evening to align with the biblical understanding of a day beginning at sunset, marking a time of rest and worship.
The Sabbath is a day of rest, meaning no work should be done, allowing for spiritual renewal and reflection.
The Sabbath fosters a sense of community and shared faith among the Israelites, as they collectively observe this day of rest and worship.
Reflection Questionsgenerated
- How can I incorporate rest and humility into my weekly routine, similar to the Sabbath observance?
- What are some practical ways to reflect spiritually during the Sabbath?
- How does observing the Sabbath influence my relationship with God and others?
- In what ways can I encourage my community to value rest and spiritual reflection?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Leviticus 23:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt [shall be] unto you a sabbath of rest,.... [See comments on Leviticus 16:31]; and this is thought by some (q) to be the sabbath spoken of in Isaiah 58:13; and ye shall afflict your souls; in the
Read John Gill on Leviticus 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
Read Robert Jamieson on Leviticus 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis clause seems to be added to answer an objection, how this day of atonement could be both on the tenth day , and on the ninth day here. The answer is, it began at the evening or close of the ninth day, and continued till the evening or close of the tenth day; and so both were true, especially if you consider, that the Jews did take in some part of the sixth day’ s evening by way of preparation for the sabbath, and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement. And this clause may be understood either, 1. Of this-particular sabbath, called here your sabbath, in the singular number, possibly to note the…
Read Matthew Poole on Leviticus 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) It shall be unto you a sabbath of rest.—Rather, It shall be a sabbath of rest unto you, as the Authorised version renders it in Leviticus 16:31. It is most unaccountable why the translators varied this important formula, when it is exactly the same in the original in both passages. For the import of this phrase see Leviticus 16:31. And ye shall afflict your souls.—Having set forth in Leviticus 23:30-31, and in the first clause of this verse, the duty of abstaining from all work, and of celebrating this day as a day of solemn rest, the law giver repeats the second feature of the day, which is of equal importance, viz., the fasting, lest some should think that doing the one and leaving…
Read Charles John Ellicott on Leviticus 23 →
CambridgeThe Cambridge Bible for Schools and Colleges32. from even unto even] i.e. from sunset to sunset, according to the Jewish mode of reckoning the day.
Read Cambridge on Leviticus 23 →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
It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.”
It shall be a Sabbath of solemn rest for you, and you shall deny yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Sabbath.”
It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.”
It is a Sabbath of complete rest for you, and you must humble yourselves on the ninth day of the month in the evening, from evening until evening you must observe your Sabbath.”
Tyndale line
It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.
It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.
It shall be to you a sabbath of rest, and ye shall afflict your souls in the ninth day of the month at evening: from evening to evening shall ye celebrate your sabbath.
This shalbe vnto you a Sabbath of rest, and ye shall humble your soules: in the ninth day of the moneth at euen, from euen to euen shall ye celebrate your Sabbath.
Strictly literal
A sabbath of rest shall it be unto you; and ye shall afflict your souls. On the ninth of the month at even, from even unto even, shall ye celebrate your sabbath.
It [is] a sabbath of rest to you, and ye have humbled yourselves in the ninth of the month at even; from evening till evening ye do keep your sabbath.'
It [is] a Sabbath of rest for yourselves, and you have humbled yourselves in the ninth of the month at evening; you keep your Sabbath from evening until evening.”
A sabbath of rest it shall be unto you, and ye shall fast: on the ninth day of the month at evening [shall ye begin], from evening unto evening shall ye celebrate your sabbath.
This day must be to you a Sabbath of solemn rest, and you must humble yourselves the ninth day of the month at the evening. From evening to evening you are to observe your Sabbath.”
From the Latin
It is a sabbath of rest, and you shell afflict your souls beginning on the ninth day of the month: from evening until evening you shall celebrate your sabbaths.
Simplified
It is to be a Sabbath of complete rest for you, and you shall practice self-denial. You are to observe your Sabbath from the evening of the ninth day of the month until evening the next day.”
Let this be a Sabbath of special rest to you, and keep yourselves from all pleasure; on the ninth day of the month at nightfall from evening to evening, let this Sabbath be kept.
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 (MT) states, "It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath." The Septuagint (LXX) aligns closely with the MT, matching 13 out of 15 words, though its wording and structure differ slightly due to translation choices. The Samaritan Pentateuch (SP) also agrees with the MT overall but differs in one word, using תשׁביתו (cease) instead of the MT's תִּשְׁבְּת֖וּ (you shall keep), which reflects a variation in how the command is expressed. The Dead Sea Scrolls do not provide additional variations for this verse.
שַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־ נַפְשֹׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֙דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־ עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם׃ פ
13 of the 15 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.
שׁבת שׁבתון הוא לכם ועניתם את נפשׁתיכם בתשׁעה לחדשׁ בערב מערב עד ערב תשׁביתו שׁבתכם
1 word differs from the Masoretic Text: תשׁביתו (cease)
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 23:32
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.
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
N-cs — Noun common · feminine singular constructHNcfsc
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…
שַׁבָּתוֹן (shabbathown) refers to sabbath observance or sabbatism, derived from the root word for 'sabbath'. It encompasses various aspects of rest and special holidays, including the weekly sabbath, the Day of Atonement, the sabbatical year, and certain days of the Feast of Tabernacles. The entries consistently highlight its connection to religious observance.
שַׁבָּתוֹן n.m. sabbath observance, sabbatism
base
H7677 שַׁבָּתוֹן sabbath observance, sabbatism
7677 shabbathown shab-baw-thone'
from 7676; a sabbatism or special holiday:--rest, sabbath.
see HEBREW for 07676
שַׁבָּתוֹן (shab.ba.ton) — sabbath observance.
1) Sabbath observance, sabbatism
1a) of weekly sabbath
1b) day of atonement
1c) sabbatical year
1d) of Feast of Trumpets
1e) of the 1st and last days of the Feast of Tabernacles
N-ms — Noun common · masculine singular absoluteHNcmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
Conj | V-Piel-2mp — Verb · Piel · sequential perfect second person masculine pluralHc/Vpq2mp
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 נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
תֵּ֫שַׁע (tesha`) means 'nine' and can refer to both the cardinal and ordinal forms of the number. It may also appear in combination with other numbers. The word is possibly derived from the idea of turning towards the next full number, ten.
תֵּ֫שַׁע, תִּשְׁעָה 58 n.m. et f. a nine, nonad
base
H8672 תֵּ֫שַׁע, תִּשְׁעָה nine, nonad
8672 tesha` tay'-shah
or (masculine) tishtah {tish-aw'}; perhaps from 8159 through
the idea of a turn to the next or full number ten; nine or
(ord.) ninth:--nine (+ -teen, + -teenth, -th).
see HEBREW for 08159
תֵּ֫שַׁע (te.sah) — nine.
1) nine, nonad
1a) nine (as cardinal number)
1b) ninth (as ordinal number)
1c) in combination with other numbers
Prep | Adj — PrepositionHR/Acbsa
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
