Malachi 2:5 — Word Study
WLCבְּרִיתִ֣י׀ הָיְתָ֣ה אִתּ֗וֹ הַֽחַיִּים֙ וְהַ֨שָּׁל֔וֹם וָאֶתְּנֵֽם־ ל֥וֹ מוֹרָ֖א וַיִּֽירָאֵ֑נִי וּמִפְּנֵ֥י שְׁמִ֖י נִחַ֥ת הֽוּא׃
BSAMy covenantbᵉrîyth [agreement, promise] with himʼêth washâyâh■ [one] of lifechay [physical and spiritual existence] and peaceshâlôwm [completeness, wellness, and friendship] which I gavenâthan▸ it called for reverencemôwrâʼ [fear, awe] and he revered Meyârêʼ▸ and stood in awechâthath■ [was afraid, had fear] of My nameshêm [identity, honor, and character]
| Greek | English | Parsing |
|---|---|---|
| בְּרִיתִ֣י׀ | covenant my | Noun common feminine singular construct, suffix |
| הָיְתָ֣ה | it was | Verb, Qal, perfect third person feminine singular |
| אִתּ֗וֹ | with him | Preposition, suffix |
| הַֽחַיִּים֙ | life | Particle, noun common masculine plural absolute |
| וְהַ֨שָּׁל֔וֹם | and well-being | Conjunction, particle, noun common masculine singular absolute |
| וָאֶתְּנֵֽם־ | and I gave them | Verb qal sequential imperfect first person common singular, suffix |
| ל֥וֹ | to him | Preposition, suffix |
| מוֹרָ֖א | fear | Noun common, masculine singular absolute |
| וַיִּֽירָאֵ֑נִי | and he feared me | Verb qal sequential imperfect third person masculine singular, suffix |
| וּמִפְּנֵ֥י | and because of | Conjunction, preposition, noun common masculine plural construct |
| שְׁמִ֖י | name my | Noun common masculine singular construct, suffix |
| נִחַ֥ת | he was in awe | Verb, Niphal, perfect third person masculine singular |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “My covenant with him was one of life and peace, which I gave to him; it called for reverence, and he revered Me and stood in awe of My name. |
| KJV | My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. |
| ASV | My covenant was with him of life and peace; and I gave them to him that he might fear; and he feared me, and stood in awe of my name. |
| YLT | My covenant hath been with him of life and of peace, And I make them to him a fear, and he doth fear Me, And because of My name he hath been affrighted. |
| WEB | “My covenant was with him of life and peace; and I gave them to him that he might be reverent toward me; and he was reverent toward me, and stood in awe of my name. |
| BBE | My agreement with him was on my side life and peace, and I gave them to him; on his side fear, and he had fear of me and gave honour to my name. |
The translations agree on the key terms in this verse, particularly regarding the covenant's nature.
The main clause is supported by several phrases that elaborate on the covenant and Levi's response, showing the interconnectedness of these ideas.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהָיָה
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 — Malachi 2:5
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 Covenant with Levigenerated
Malachi 2:5 describes the covenant God made with Levi, emphasizing its nature as one of life and peace. This covenant not only signifies a promise of well-being but also establishes the expectation of reverence from Levi towards God. The following verses elaborate on the priest's role in maintaining truth and guiding the people in their relationship with God, highlighting the seriousness of the covenant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 3:45 | “Take the Levites in place of all the firstborn of Israel, and the livestock of the Levites in place of their livestock. The Levites belong to Me; I am the LORD. |
| 2 | Numbers 8:15 | After you have cleansed them and presented them as a wave offering, they may come to serve at the Tent of Meeting. |
| 3 | Numbers 16:9–10 | Is it not enough for you that the God of Israel has separated you from the congregation of Israel and brought you near to Himself to perform the work at the LORD’s tabernacle, and to stand before the congregation to minister to them? |
| 4 | Numbers 18:8–24 | Then the LORD said to Aaron, “Behold, I have put you in charge of My offerings. As for all the sacred offerings of the Israelites, I have given them to you and your sons as a portion and a permanent statute. |
| 5 | Numbers 25:12–13 | Declare, therefore, that I am granting him My covenant of peace. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בְּרִיתִ֣י, be.ri.Tigenerated
The word בְּרִית (berith) means 'covenant' and encompasses agreements between individuals and divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. In this context, it signifies a sacred bond that establishes responsibilities and expectations.
The parsing indicates that it is a feminine singular noun in construct form, meaning it is closely linked to the subject it describes. This emphasizes the personal nature of the covenant between God and Levi.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the covenant is one of life and peace.
Sentence Structuregenerated
The finite verb הָיְתָ֣ה, it was, governs the main clause, with several phrases elaborating on the covenant's nature and requirements. The structure emphasizes the relationship between the covenant and the reverence required from Levi.
The sentence structure includes a main clause followed by multiple phrases that detail the aspects of the covenant, illustrating how the elements are interrelated.
Septuagint Backgroundgenerated
The Septuagint translates בְּרִית as μου, indicating a personal relationship in the covenant. This choice highlights the intimate nature of the agreement between God and Levi.
The Greek word choice suggests a similar understanding of the covenant's significance, aligning with the Hebrew text's emphasis on life and peace.
In plain words — the whole versegenerated
Malachi 2:5 explains that God's covenant with Levi was one of life and peace. It required reverence, and Levi respected God and showed awe for His name. This verse highlights the importance of the covenant and the expectations that come with it.
Frequently Asked Questionsgenerated
This indicates that the covenant promised both physical well-being and spiritual harmony, establishing a holistic relationship between God and Levi.
Reverence signifies respect and honor towards God, which is essential for maintaining the integrity of the covenant and the relationship with Him.
The verse underscores the expectation that priests, like Levi, should uphold the covenant by living in a way that reflects their reverence for God and guiding others accordingly.
Levi's example teaches us the importance of honoring God in our actions and attitudes, recognizing His authority and character.
Reflection Questionsgenerated
- In what ways can I show reverence for God in my daily life?
- How can understanding God's covenant deepen my relationship with Him?
- What responsibilities do I have in my community to reflect the principles of this covenant?
- How can I encourage others to honor God as Levi did?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Jerome and Augustine, reference this verse to discuss the nature of God's covenant and the reverence it demands.
My covenant with him was one of life and peace, and I gave him fear, and he feared me, and trembled at the presence of my name. The law of truth was in his mouth, and iniquity was not found on his lips.Early Church Fathers on Malachi 2 →
A little further on Malachi speaks of Christ, again in the person of God: “My covenant was with him of life and peace, and I gave him fear; and he feared me, and he was afraid before my name.Early Church Fathers on Malachi 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy covenant was with him of life and peace,.... Not with Aaron, nor with Phinehas; nor is it to be understood of a covenant, promising temporal life and outward prosperity to either of them; Aaron
Read John Gill on Malachi 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.
Read Robert Jamieson on Malachi 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere is one covenant that is more particular than any, a covenant of priesthood between God and a particular tribe. With him: Levi is named , and I will rest there, though I know some would have it be Aaron, or Phinehas. Of life and peace; of long life, and prosperous, by covenant under the provisoes therein contained, assured to the Levites in their due ministrations before God. I gave them, both lives, (the word is dual,) or life and prosperity. For the fear wherewith he feared me; religious fear, or that gracious qualification which appeared in the acts of it, for he feared before God. And was afraid before my name; behaved himself with reverence and trembling before God. It is the same…
Read Matthew Poole on Malachi 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 2:5 My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name.Ver. 5. My covenant was with him of life and peace] Now God’ s covenant (saith an expositor here) is of four sorts: 1. General, made with all creatures, Genesis 9:22. With the Church in general, Genesis 17:23. With the Church of the elect, Jeremiah 32:33 4. With some particulars of some special graces, as here with Levi, of "life and peace." So then to ministers, above others, hath the Lord bound himself by special covenant to be their mighty protector and rewarder; to give them life and peace that is, long life and prosperous. See Numbers…
Read John Trapp on Malachi 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Of life and peace.—Better, life and peace—i.e., by it life and peace were guaranteed to him. Life in its highest sense. Peace as the sum total of blessing: the “fruit of the Spirit is love, joy, peace.” (Galatians 5:22; comp. Note on Zechariah 6:13.) Them—viz., life and peace. For the fear . . . me.—Better, As fear—(i.e., as a motive for the fear of God), and he did fear me. Or, perhaps, a still better interpretation is that which represents God and Levi as each having performed his part of the covenant—God in bestowing “life and peace,” Levi in rendering “fear.” According to this view, the words should be translated, My covenant was with him—viz., life and peace—and I gave them to him…
Read Charles John Ellicott on Malachi 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. My covenant was with him of life and peace] These are the two grand blessings given to men by the NEW Covenant, which was shadowed by the OLD. To man, excluded from the favour of God, and sentenced to death because of sin, God gave ברית berith, a covenant sacrifice, and this secured life-exemption from the death deserved by transgressors; communication of that inward spiritual life given by Christ, and issuing in that eternal life promised to all his faithful disciples. And, as it secured life, so it gave peace, prosperity, and happiness; peace between God and man, between man and man, and between man and his own conscience.
Read AdamClarke on Malachi 2 →
CambridgeThe Cambridge Bible for Schools and Colleges5. My covenant &c.] Comp. Numbers 25:12-13; Nehemiah 13:29. for the fear wherewith he feared me] Lit. I gave them (viz. life and peace: I fulfilled my part of the covenant) to him (as) fear, (i.e. on condition that he should fulfil his part of it), that he might fear (R.V.); and (he did fulfil it, for) he feared Me, and was afraid before (stood in awe of, R.V.) My name.
Read Cambridge on Malachi 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy covenant was with him life and peace; - literally “the life and the peace;” that, which alone is true “life and peace.” The covenant was not with Levi himself, but with Aaron, his representative,
Read Albert Barnes on Malachi 2 →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
“My covenant with him was one of life and peace, which I gave to him; it called for reverence, and he revered Me and stood in awe of My name.
“My covenant was with him of life and peace; and I gave them to him that he might be reverent toward me; and he was reverent toward me, and stood in awe of my name.
“My covenant with him was one of life and peace, which I gave to him; it called for reverence, and he revered Me and stood in awe of My name.
“My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me.
Tyndale line
My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.
My covenant was with him of life and peace; and I gave them to him that he might fear; and he feared me, and stood in awe of my name.
My covenant was with him of life and peace; and I gave them to him that he might fear, and he feared me, and stood in awe of my name.
My covenant was with him of life and peace; and I gave them to him for the fear with which he feared me, and was afraid before my name.
My couenant was with him of life and peace, and I gaue him feare, and he feared mee, and was afraid before my Name.
Strictly literal
My covenant with him was of life and peace, and I gave them to him that he might fear; and he feared me, and trembled before my name.
My covenant hath been with him of life and of peace, And I make them to him a fear, and he doth fear Me, And because of My name he hath been affrighted.
“My covenant has been of life and of peace with him, || And I make them a fear to him, and he fears Me, || And because of My Name he has been frightened.
My covenant was with him life and peace; and I gave them to him for the fear wherewith he feared me, and because of my name he had dread.
“My covenant with him was life and peace, and I gave them to him; I gave him fear, and he feared me, and he stood in awe of my name.
From the Latin
My covenant was with him of life and peace: and I gave him fear: and he feared me, and he was afraid before my name.
Simplified
My agreement with him was one of life and peace, which I gave to him, and respect—he respected me. He stood in awe of me.
My agreement with him was on my side life and peace, and I gave them to him; on his side fear, and he had fear of me and gave honour to my name.
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 agree on the wording of this verse, with a direct correspondence in the words used. This consistency reinforces the reliability of the covenant's description.
בְּרִיתִ֣י׀ הָיְתָ֣ה אִתּ֗וֹ הַֽחַיִּים֙ וְהַ֨שָּׁל֔וֹם וָאֶתְּנֵֽם־ ל֥וֹ מוֹרָ֖א וַיִּֽירָאֵ֑נִי וּמִפְּנֵ֥י שְׁמִ֖י נִחַ֥ת הֽוּא׃
13 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.
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 Malachi 2:5
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.
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
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHR/Sp3ms
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sp3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
מוֹרָא (mowra') refers to fear, terror, and reverence, often in relation to God or awe-inspiring events. It can denote both a feeling of dread and an object of reverence. The related form מוֹרָה (morah) likely means to appoint terror, emphasizing the exhibition of power. The entries consistently highlight these themes without significant disagreement.
מוֹרָא n.m. fear
fear, terror
reverence
object of reverence, esp. God
awe-inspiring spectacle or deed
base
מוֹרָה n.[m.] ψ 9:21, prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
ref
H4172a מוֹרָא fear . fear, terror
. reverence
. object of reverence, esp. God
. awe-inspiring spectacle or deed
H4172b מוֹרָה prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
4172 mowra' mo-raw'
or morat {mo-raw'}; or morah (Psa. 9:20) {mo-raw'}; from
3372; fear; by implication, a fearful thing or deed:--dread,
(that ought to be) fear(-ed), terribleness, terror.
see HEBREW for 03372
מוֹרָא (mo.ra) — fear.
1) fear, reverence, terror
1a) fear, terror
1b) reverence
1c) object of reverence
1d) awe-inspiring spectacle or deed
Also means: mo.rah (מוֹרָה "fear" H4172B)
מוֹרָה (mo.rah) — fear.
appoint terror (i.e. some awe-inspiring exhibition of power)
Another spelling of mo.ra (מוֹרָא "fear" H4172A)
N-ms — Noun common · masculine singular absoluteHNcmsa
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp1bs
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…
HC/R/Ncmpc — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
o: Fear mingled with reverence and wonder, a state of mind inspired by something terrible or sublime.
In the King James Version and the Revised Version (British and American) it occurs in Ps 4:4: "Stand in awe, and sin not" (where the Revised Version, margin has, "Be ye angry," so Septuagint; compare Eph 4:26); Ps 33:8; 119:161. In the following passages the Revised Version (British and American) substitutes "stand in awe" for the King James Version "fear": Ps 22:23 phoboumenoi;
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)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
