Nehemiah 13:30 — Word Study
WLCוְטִֽהַרְתִּ֖ים מִכָּל־ נֵכָ֑ר וָאַעֲמִ֧ידָה מִשְׁמָר֛וֹת לַכֹּהֲנִ֥ים וְלַלְוִיִּ֖ם אִ֥ישׁ בִּמְלַאכְתּֽוֹ׃
BSAThus I purified [the priests and Levites]ṭâhêr■ [cleansed from sin, made holy, spiritual leaders, mediators, descendants of Levi, temple servants] from everythingkôl foreignnêkâr [strange, heathen] and I assignedʻâmad▸ [appointed, established] specificmᵉlâʼkâh dutiesmishmereth [charges, responsibilities] to eachʼîysh of the priestskôhên and LevitesLêvîyîy [every one in his ministry, work]
| Greek | English | Parsing |
|---|---|---|
| וְטִֽהַרְתִּ֖ים | and I purified them | Verb piel sequential perfect first person common singular, suffix |
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| נֵכָ֑ר | foreignness | Noun common, masculine singular absolute |
| וָאַעֲמִ֧ידָה | and I assigned ! | Verb hiphil sequential imperfect first person common singular, suffix |
| מִשְׁמָר֛וֹת | duties | Noun common, feminine plural absolute |
| לַכֹּהֲנִ֥ים | to the priests | Preposition, noun common masculine plural absolute |
| וְלַלְוִיִּ֖ם | and to the Levites | Conjunction, preposition, noun gentilic masculine plural absolute |
| אִ֥ישׁ | each one | Noun common, masculine singular absolute |
| בִּמְלַאכְתּֽוֹ׃ | in own work his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus I purified the priests and Levites from everything foreign, and I assigned specific duties to each of the priests and Levites. |
| KJV | Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business; |
| ASV | Thus cleansed I them from all foreigners, and appointed charges for the priests and for the Levites, every one in his work; |
| YLT | And I have cleansed them from every stranger, and appoint charges to priests and to Levites, each in his work, |
| WEB | Thus I cleansed them from all foreigners and appointed duties for the priests and for the Levites, everyone in his work; |
| BBE | So I made them clean from all strange people, and had regular watches fixed for the priests and for the Levites, everyone in his work; |
The translations agree on the key terms and meanings in this verse.
The sentence has one main clause with a subordinate clause detailing the assignment of duties, emphasizing the purification process followed by the organization of responsibilities.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
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 — Nehemiah 13:30
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 — Nehemiah's Reformsgenerated
Nehemiah 13:30 describes Nehemiah's efforts to restore the purity of the priesthood and the Levites by removing foreign influences. This action is part of a broader initiative to ensure that the temple worship aligns with God's commands. Nehemiah emphasizes the importance of maintaining holiness among those who serve in the temple, as seen in his previous reforms in Nehemiah 10:30 and Nehemiah 12:1–26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 10:30 | We will not give our daughters in marriage to the people of the land, and we will not take their daughters for our sons. |
| 2 | Nehemiah 12:1–26 | Now these are the priests and Levites who went up with Zerubbabel son of Shealtiel and with Jeshua: Seraiah, Jeremiah, Ezra, |
| 3 | 1 Chronicles 23:1–26 | When David was old and full of years, he installed his son Solomon as king over Israel. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — טִֽהַרְתִּ֖ים, ve.ti.har.Timgenerated
The verb טִהַר (tahar) means to be pure and can refer to physical, moral, or ceremonial purity. In this context, it indicates Nehemiah's act of cleansing the priests and Levites from foreign influences, ensuring they are fit for their sacred duties.
The Piel form of the verb indicates an active role in the purification process, highlighting Nehemiah's leadership and authority in restoring holiness among the spiritual leaders of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are consistent in conveying the meaning of Nehemiah's actions.
Sentence Structuregenerated
The main verb טִֽהַרְתִּ֖ים (ve.ti.har.Tim), meaning 'and I purified them,' governs the sentence, with two phrases following it: a prepositional phrase describing the source of foreignness and a clause detailing the assignment of duties.
The structure emphasizes Nehemiah's actions as both a cleansing and an organizational effort, presenting a clear sequence of purification followed by the establishment of responsibilities.
Septuagint Backgroundgenerated
The Septuagint translates the verb טִהַר as ἔστησα (estēsa), meaning 'I assigned,' which reflects a focus on the assignment of duties rather than the purification process. This choice may suggest a different interpretative emphasis in the Greek tradition.
The Greek term used for 'foreignness' is ἀλλοτριώσεως (allotriōseōs), indicating an alien or strange quality, aligning with the Hebrew concept but broadening its application.
In plain words — the whole versegenerated
Nehemiah 13:30 shows how Nehemiah purified the priests and Levites from everything foreign and assigned them specific duties. This was part of his efforts to restore proper worship in the temple, ensuring that those who served were dedicated and holy.
Frequently Asked Questionsgenerated
Nehemiah purified the priests and Levites to remove foreign influences and ensure they were fit for their sacred duties, maintaining the holiness of the temple service.
In this context, 'foreign' refers to influences or practices that are not in line with God's commands, which could lead to spiritual corruption.
Nehemiah assigned specific responsibilities related to the temple service, ensuring that each priest and Levite knew their role in maintaining worship and order.
This verse is part of Nehemiah's broader efforts to restore the community's faithfulness to God's laws and ensure that worship practices were pure and aligned with His commands.
Reflection Questionsgenerated
- What foreign influences might affect my own spiritual life, and how can I address them?
- How can I ensure that I am fulfilling my responsibilities in my community or church?
- In what ways can I support others in their spiritual duties, similar to Nehemiah's leadership?
- What steps can I take to maintain purity in my worship and service to God?
The early church on this verse — how the Fathers read it
The early church fathers commented on Nehemiah's actions regarding purity and foreign influences. Their insights reflect on the importance of maintaining holiness in worship.
But in those days I also saw Jews who had married women of Ashdod, etc. And now in the holy Church they marry foreign wives, whoever tarnishes his conscience with the pleasures of crimes, which properly belong to the pagans.Early Church Fathers on Nehemiah 13 →
Therefore, I cleansed them from all foreigners, etc. An apt and fitting end in all respects for the edification of the holy city and the temple of the Lord,Early Church Fathers on Nehemiah 13 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 13:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus cleansed I them from all strangers,.... Both people and priests from strange wives, obliging them to put them away, or flee their country: and appointing the wards of the priests and the
Read John Gill on Nehemiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDid not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.
Read Robert Jamieson on Nehemiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 13:30 Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;Ver. 30. Thus cleansed I them from all strangers] As from so much filth and rubbish. I made them either put away their strange wives, or quit their places. He did not raise a dust only, but not remove it, as Luther wittily saith of the cardinals and prelates, that met at Rome about reformation of the Church (Sleid. Com.). These he compared to foxes that came to sweep a house full of dust with their tails; and instead of sweeping it out, swept it all about the house, and made a great smoke for the while; but when they were gone, the dust all fell down…
Read John Trapp on Nehemiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges30. Nehemiah Summarizes his Work under the heads of purification and organizationcleansed I them] i.e. the people of Israel. all strangers] R.V. marg. ‘Or, every strange thing’. LXX. ἀπὸπάσηςἀλλοτριώσεως; the foreign element, which threatened to encroach upon the separateness of Israel and become the renewed source of idolatry. Vulg. ‘ab omnibus alienigenis.’ the wards of] R.V. wards for. Nehemiah did not originate the duties of the priests and Levites; he only set on foot a more systematic distribution of their work. The word ‘wards’ may here indicate the successive relays or ‘watches’ of priests and Levites (LXX. ἐφημερίας. Vulg. ‘ordines’); or, in a more general sense, their ‘duties’ and…
Read Cambridge on Nehemiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wards - Rather, “the offices or observances.” Nehemiah’s arrangement is probably that described in Nehemiah 11:10-22.
Read Albert Barnes on Nehemiah 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Thus cleansed I them — This verse is a concluding summary of Nehemiah’s reforms. Appointed the wards — See Nehemiah 12:44-47.
Read Daniel Denison Whedon on Nehemiah 13 →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
Thus I purified the priests and Levites from everything foreign, and I assigned specific duties to each of the priests and Levites.
Thus I cleansed them from all foreigners and appointed duties for the priests and for the Levites, everyone in his work;
Thus I purified the priests and Levites from everything foreign, and I assigned specific duties to each of the priests and Levites.
So I purified them of everything foreign, and I assigned specific duties to the priests and the Levites.
Tyndale line
Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;
Thus cleansed I them from all foreigners, and appointed charges for the priests and for the Levites, every one in his work;
Thus cleansed I them from all strangers, and appointed wards for the priests and for the Levites, every one in his work;
Thus I cleansed them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;
Then cleansed I them from all strangers, and appoynted the wardes of the Priestes and of the Leuites, euery one in his office,
Strictly literal
And I purified them from all foreigners, and appointed the charges of the priests and the Levites, every one in his service;
And I have cleansed them from every stranger, and appoint charges to priests and to Levites, each in his work,
And I have cleansed them from every stranger, and appoint charges to priests and to Levites, each in his work,
Thus cleansed I them from all aliens, and I appointed the watches of the priests and the Levites, every one in his work;
Thus I cleansed them from everything foreign, and established the duties of the priests and the Levites, each to his own task.
From the Latin
So I separated from them all strangers, and I appointed the courses of the priests and the Levites, every man in his ministry:
Simplified
I purified them from everything foreign, and I made sure the priests and Levites were carrying out their assigned responsibilities.
So I made them clean from all strange people, and had regular watches fixed for the priests and for the Levites, everyone in his work;
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 states, 'וְטִֽהַרְתִּ֖ים מִכָּל־ נֵכָ֑ר וָאַעֲמִ֧ידָה מִשְׁמָר֛וֹת לַכֹּהֲנִ֥ים וְלַלְוִיִּ֖ם אִ֥ישׁ בִּמְלַאכְתּֽוֹ׃', which translates to 'Thus I purified the priests and Levites from everything foreign, and I assigned specific duties to each of the priests and Levites.' The Septuagint closely matches this text in meaning, with 9 of the 9 words corresponding directly, though it presents a different word order and structure. There are no significant differences in the core message between the Masoretic Text and the Septuagint for this verse.
וְטִֽהַרְתִּ֖ים מִכָּל־ נֵכָ֑ר וָאַעֲמִ֧ידָה מִשְׁמָר֛וֹת לַכֹּהֲנִ֥ים וְלַלְוִיִּ֖ם אִ֥ישׁ בִּמְלַאכְתּֽוֹ׃
9 of the 9 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 Nehemiah 13:30
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.
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Conj | V-Piel-Perf-1cs | Suff — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Hiphil-ConsecImperf-1cs | Suff — Verb hiphil sequential imperfect first person common singular · suffixHc/Vhw1cs/Sh
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
N-fp — Noun common · feminine plural absoluteHNcfpa
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Conj | Prep | Ngmpa — Conjunction · preposition · noun gentilic masculine plural absoluteHC/Rd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms