Nehemiah 9:38 — Word Study
WLCוּבְכָל־ זֹ֕את אֲנַ֛חְנוּ כֹּרְתִ֥ים אֲמָנָ֖ה וְכֹתְבִ֑ים וְעַל֙ הֶֽחָת֔וּם שָׂרֵ֥ינוּ לְוִיֵּ֖נוּ כֹּהֲנֵֽינוּ׃
BSAand in allu.ve.Khol- thiszot ◂we'a.Nach.nu [are] makingko.re.Tim a trustworthy arrangement'a.ma.Nah and writingve.kho.te.Vim and [are] onve.'Al the sealed [document]he.cha.Tum leaders oursa.Rei.nu Levites ourle.vi.Ye.nu priests ourko.ha.Nei.nu
| Greek | English | Parsing |
|---|---|---|
| וּבְכָל־ | and in all | Conjunction, preposition, noun common masculine singular absolute |
| זֹ֕את | this | Particle |
| אֲנַ֛חְנוּ | we | Pronoun |
| כֹּרְתִ֥ים | [are] making | Verb, Qal, participle (active) masculine plural |
| אֲמָנָ֖ה | a trustworthy arrangement | Noun common, feminine singular absolute |
| וְכֹתְבִ֑ים | and writing | Conjunction, verb qal participle (active) masculine plural |
| וְעַל֙ | and [are] on | Conjunction, preposition |
| הֶֽחָת֔וּם | the sealed [document] | Particle, verb qal participle (passive) masculine singular |
| שָׂרֵ֥ינוּ | leaders our | Noun common masculine plural construct, suffix |
| לְוִיֵּ֖נוּ | Levites our | Noun gentilic masculine plural construct, suffix |
| כֹּהֲנֵֽינוּ׃ | priests our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In view of all this, we make a binding agreement, putting it in writing and sealing it with the names of our leaders, Levites, and priests.” |
| KJV | And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. |
| ASV | And yet for all this we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal unto it. |
| YLT | And for all this we are making a stedfast covenant, and are writing, and over him who is sealed [are] our heads, our Levites, our priests. |
| WEB | Yet for all this, we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal it.” |
| BBE | And because of all this we are making an agreement in good faith, and putting it in writing; and our rulers, our Levites, and our priests are putting their names to it. |
The translations agree on the meaning of אֲמָנָ֖ה as a covenant or agreement.
The main clause introduces the commitment, with participial phrases detailing the actions taken to formalize it.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH587
verbH3772
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 9:38
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 People's Commitmentgenerated
Nehemiah 9:38 shows the people of Israel recognizing their past failures and the need for a renewed commitment to God. They resolve to formalize their agreement through a written document, reflecting their desire to restore their relationship with God after a period of disobedience. This moment is significant as it highlights their collective responsibility and commitment to uphold the covenant with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 10:29 | hereby join with their noble brothers and commit themselves with a sworn oath to follow the Law of God given through His servant Moses and to carefully obey all the commandments, ordinances, and statutes of the LORD our Lord. |
| 2 | 2 Kings 23:3 | So the king stood by the pillar and made a covenant before the LORD to follow the LORD and to keep His commandments, decrees, and statutes with all his heart and all his soul, and to carry out the words of this covenant that were written in this book. And all the people entered into the covenant. |
| 3 | 2 Chronicles 15:12–13 | Then they entered into a covenant to seek the LORD, the God of their fathers, with all their heart and soul. |
| 4 | 2 Chronicles 23:16 | Then Jehoiada made a covenant between himself and the king and the people that they would be the LORD’s people. |
| 5 | 2 Chronicles 29:10 | Now it is in my heart to make a covenant with the LORD, the God of Israel, so that His fierce anger will turn away from us. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲמָנָ֖ה, 'a.ma.Nahgenerated
The word אֲמָנָ֖ה (*'amanah*) is a feminine noun meaning 'trustworthy arrangement' or 'covenant.' It signifies a fixed or certain agreement, often with a focus on faithfulness and reliability. This word is derived from אמן (*aman*), which conveys the idea of support and certainty, particularly in the context of covenants.
In this verse, it emphasizes the seriousness of the commitment the people are making to God. By using this term, they express their intention to enter into a solemn agreement, highlighting the importance of trust and fidelity in their relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is a trustworthy arrangement, which is consistent with the meanings found in other translations like the KJV and ASV that also convey a sense of a solemn agreement.
Sentence Structuregenerated
The main verb of the verse is כֹּרְתִ֥ים, we are making, which governs the action of the sentence. It is followed by a noun phrase אֲמָנָ֖ה, a trustworthy arrangement, indicating what is being made.
The structure includes additional clauses that elaborate on the actions: a participial phrase וְכֹתְבִ֑ים, and writing, and a prepositional phrase וְעַל֙ הֶֽחָת֔וּם, and sealing, which provide context for the agreement being made.
Septuagint Backgroundgenerated
The Septuagint translates אֲמָנָ֖ה as συνθήκην, meaning 'covenant' or 'agreement.' This choice aligns with the Hebrew meaning but may imply a broader sense of a formal treaty or pact.
This translation choice indicates a focus on the binding nature of the agreement, suggesting that the commitment made by the people is not just a casual promise but a serious covenant with God.
In plain words — the whole versegenerated
Nehemiah 9:38 shows the people of Israel making a serious commitment to God after recognizing their past failures. They decide to formalize this commitment by writing it down and sealing it with the names of their leaders, Levites, and priests, highlighting their collective responsibility to uphold the covenant.
Frequently Asked Questionsgenerated
Making a binding agreement means committing to uphold certain responsibilities or promises, often formalized in writing to ensure accountability.
Sealing the agreement signifies its importance and the seriousness of the commitment, often using the names of leaders to validate and authenticate the document.
The leaders, Levites, and priests represent the community and are responsible for guiding the people in their commitment to God, ensuring that the covenant is honored.
The agreement is a response to their historical failures and a desire to restore their relationship with God, reflecting a collective commitment to follow His ways.
Reflection Questionsgenerated
- What commitments have I made in my own life that require accountability?
- How can I ensure that my promises to God are taken seriously?
- What role do leaders play in guiding a community's commitment to God?
- In what ways can I reflect on my past and make a renewed commitment to my faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 9:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd because of all this,.... Of all this distress, and that it might be removed, and be clear of it; or "in all this distress and evil", as Jarchi and Aben Ezra, in the midst of it all: we make a
Read John Gill on Nehemiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. We make a sure covenant, and write - i:e., subscribe or sign it.
Read Robert Jamieson on Nehemiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause of all this; because all this misery lies upon us for our sins, we do heartily repent of them, and resolve to forsake them. Or, we faithfully promise and engage ourselves to future obedience.
Read Matthew Poole on Nehemiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 9:38 And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].Ver. 38. And because of all this] Our sin and misery. We make a sure covenant] See Ezra 10:3. And write it] Littera scripta manet, A written letter abides. And our princes, Levites, and priests, seal unto it] In the room and name of all the rest, who have sworn and will perform it, that we will keep thy righteous judgments.
Read John Trapp on Nehemiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) Because of all this.—On the ground of this confession, and to prove our sincerity. Seal unto it.—On the sealed [document]. Each party impressed his seal on moist clay, which was then hardened. Sometimes these seals were attached to the document by separate strings. In Nehemiah 11, “those who sealed” is, literally, those on the sealed [documents], in the plural.
Read Charles John Ellicott on Nehemiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. Our princes, Levites, and priests, seal unto it.] Persuaded that we have brought all the miseries upon ourselves by our transgressions, feeling much and fearing more, we make a covenant with thee to devote ourselves to thy service; to do with us as thou pleasest. From this sealing we learn that at this time the government of the Jews was a mixed aristocracy; composed of the nobles for the civil department, and the priests and Levites for the ecclesiastical. This was not mixing the Church with the state, or the state with the Church: both were separate, yet both mutually supported each other. The state never attempted to model the Church according to its own mind; because the…
Read AdamClarke on Nehemiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges38. Chap. Nehemiah 10:1 in Heb.; so Luther. The A.V. and R.V. follow the division of the Vulg. and LXX. And because of all this] R.V. And yet for all this. R.V. marg. ‘Or, because of’. The relation of this sentence to the preceding confession is not certain. This uncertainty has given rise to the doubt whether chap. 9 should not have closed at Nehemiah 9:37. The English translation treats the verse as the concluding sentence of the Confession. The A.V. rendering ‘And because of all this’ refers back to the whole summary of Israelite history (7–37), i.e. ‘because of Jehovah’s mercy in spite of our disobedience.’ The R.V. rendering ‘And yet for all this’ refers especially to the concluding…
Read Cambridge on Nehemiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleSeal unto it - The exact force of the phrase used is doubtful; but its general sense must be that the classes named took part in the sealing.
Read Albert Barnes on Nehemiah 9 →The verse in English, compared — 8 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
In view of all this, we make a binding agreement, putting it in writing and sealing it with the names of our leaders, Levites, and priests.”
Yet for all this, we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal it.”
Tyndale line
And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it.
And yet for all this we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal unto it.
Now because of all this we make a sure couenant, and write it, and our princes, our Leuites and our Priestes seale vnto it.
Simplified
And because of all this we are making an agreement in good faith, and putting it in writing; and our rulers, our Levites, and our priests are putting their names to it.
In response the people declared, “Considering all this, we are making a solemn agreement, putting it in writing. It is sealed by our leaders, Levites, and priests.”
Strictly literal
And for all this we are making a stedfast covenant, and are writing, and over him who is sealed [are] our heads, our Levites, our priests.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is consistent with the wording found in other ancient witnesses, affirming the community's commitment to a binding agreement. There are no significant variations noted among the witnesses.
וּבְכָל־ זֹ֕את אֲנַ֛חְנוּ כֹּרְתִ֥ים אֲמָנָ֖ה וְכֹתְבִ֑ים וְעַל֙ הֶֽחָת֔וּם שָׂרֵ֥ינוּ לְוִיֵּ֖נוּ כֹּהֲנֵֽינוּ׃
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 9:38
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.
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)
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
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).
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
HPp1bp — PronounHPp1bp
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word אֲמָנָה (*'amanah*) is a feminine noun derived from אמן (*aman*), meaning something fixed or a covenant. It encompasses concepts of faith, support, and certainty, particularly in relation to covenants and financial support.
אֲמָנָה n.f. faith, support
base
H548 אֲמָנָה
548 'amanah am-aw-naw'
feminine of 543; something fixed, i.e. a covenant. an
allowance:--certain portion, sure.
see HEBREW for 0543
אֲמָנָה (a.ma.nah) — sure.
1) faith, support, sure, certain
1a) of a covenant
1b) of financial support
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
HC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
חָתַם (cha.tam) means to seal or affix a seal. It covers various forms, including sealing up, locking up, and being stopped. The verb appears in different stems, such as Qal, Niphal, Piel, and Hiphil, indicating various nuances of sealing and closure. The Aramaic equivalent is also noted.
חָתַם vb. seal, affix seal, seal up
Qal
seal, affix one’s seal, in attestation
seal up, fasten up by sealing
Niph. (it was) written and sealed
Pi. lit. by day they seal up for themselves, i.e acc. to most, they shut themselves up
Hiph. or hath his flesh (genital organ) shewn stoppage by reason of his flux.
base
H2856 חָתַם seal, affix seal, seal up
2856 chatham khaw-tham'
a primitive root; to close up; especially to seal:--make an
end, mark, seal (up), stop.
חָתַם (cha.tam) — to seal.
1) to seal, seal up, affix a seal
1a) (Qal)
1a1) to seal, affix one's seal
1a2) to seal up, fasten up by sealing
1b) (Niphal) to seal
1c) (Piel) to lock up
1d) (Hiphil) to be stopped
Aramaic equivalent: cha.tam (חֲתַם "to seal" H2857)
HTd/Vqsmsa — Particle · verb qal participle (passive) masculine singularHTd/Vqsmsa
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
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
HNgmpc/Sp1bp — Noun gentilic masculine plural construct · suffixHNgmpc/Sp1bp
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)
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp