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Numbers 12:15 — Word Study

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WLCוַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־ הֵאָסֵ֖ף מִרְיָֽם׃

BSASo MiriamMiryâm [the rebellious one] was confinedçâgar [shut up, isolated] outsidechûwts [beyond the boundary of] the campmachăneh [the Israelites' encampments, a group of people] for sevenshebaʻ daysyôwm and the peopleʻam [a nation, a tribe] did notlôʼ move onnâçaʻ [set out, journey] untilʻad [she]Miryâm was brought in againʼâçaph [gathered, restored]

Word
Listen & take awayNumbers 12
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 15 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mir.Yam) — no per-word recordings of the Hebrew exist to link to.
Take it away
Numbers 12:15quick helps
In a sentenceMiriam was isolated outside the camp for seven days, and the people waited until she was restored.
Who is speakingThe narrator, recounting events involving Miriam.
Where we areThe context is a disciplinary action taken against Miriam, highlighting her rebellion.
The hard wordתִּסָּגֵ֥ר
Take awayIsolation was temporary; restoration followed.
6 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectמִרְיָם verbסָגַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Numbers 12:15

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 — Miriam's Isolationgenerated

13So Moses cried out to the LORD, “O God, please heal her!”
14But the LORD answered Moses, “If her father had but spit in her face, would she not have been in disgrace for seven days? Let her be confined outside the camp for seven days; after that she may be brought back in.”
15So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again.
16After that, the people set out from Hazeroth and camped in the Wilderness of Paran.

Numbers 12:15 recounts Miriam's punishment for her rebellion against Moses. For seven days, she was confined outside the camp, illustrating the consequences of her actions. The people did not move on until she was restored, emphasizing the communal aspect of her punishment and the importance of her role within the Israelite community.


Cross References

ReferenceText (BSB)
1Deuteronomy 24:8–9In cases of infectious skin diseases, be careful to diligently follow everything the Levitical priests instruct you. Be careful to do as I have commanded them.
2Genesis 9:21–23But when he drank some of its wine, he became drunk and uncovered himself inside his tent.
3Exodus 20:12Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you.
4Lamentations 3:32Even if He causes grief, He will show compassion according to His abundant loving devotion.
5Micah 6:4For I brought you up from the land of Egypt and redeemed you from the house of slavery. I sent Moses before you, as well as Aaron and Miriam.

The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to


The Key Word תִּסָּגֵ֥ר, ti.sagērgenerated

The verb סָגַר (sagar) means to shut or close, and here it is in the Niphal form, indicating that Miriam was shut up or confined. This form suggests that the action was done to her, highlighting her isolation as a punishment.

The use of this verb reflects a significant moment of separation, not just physically from the camp but also socially from the community. It underscores the seriousness of her rebellion and the need for restoration before she could rejoin the people.


How Translations Differ — measured against the Berean Standard Biblegenerated

In this study, the verse is read from the Berean Standard Bible, which uses confined for תִּסָּגֵ֥ר.


Sentence Structuregenerated

The main verb תִּסָּגֵ֥ר governs the sentence, describing Miriam's isolation. The structure includes a prepositional phrase specifying her location, a noun phrase indicating the duration, and a clause detailing the people's response.

The Hebrew word order emphasizes the action of confinement first, followed by the reason for the delay in the people's journey, which is dependent on Miriam's restoration.


Septuagint Backgroundgenerated

The Septuagint translates תִּסָּגֵ֥ר with ἀφωρίσθη, meaning 'was separated' or 'was set apart.' This choice suggests a broader interpretation of her isolation, emphasizing not just physical confinement but also a spiritual or communal separation.

This translation reflects the understanding of isolation as a serious matter within the community, aligning with the narrative's focus on communal purity and order.


In plain words — the whole versegenerated

Numbers 12:15 tells us that Miriam was confined outside the camp for seven days due to her rebellion. The people did not move on until she was brought back in, highlighting the importance of her role within the community.


Frequently Asked Questionsgenerated

Why was Miriam confined outside the camp?

Miriam was confined as a punishment for her rebellion against Moses, illustrating the consequences of her actions.

What does the seven days signify?

The seven days represent a period of isolation and purification, emphasizing the seriousness of her rebellion.

How did the people respond to Miriam's confinement?

The people waited and did not move on until Miriam was restored, showing their unity and respect for communal order.

What can we learn from Miriam's story?

Miriam's story teaches about the consequences of rebellion and the importance of restoration within a community.


Reflection Questionsgenerated

  1. What are some ways I have experienced or witnessed consequences for actions similar to Miriam's?
  2. How can I ensure that I support restoration in my community when someone has erred?
  3. What does this passage teach about the importance of accountability within a group?
  4. In what ways can I reflect on my own actions to prevent rebellion against authority?

Commentators on this verse — 6 expositors, verse by verse

Each of these wrote on Numbers 12:15 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And Miriam was shut out of the camp seven days,.... And so in later times lepers dwelt alone, and in a separate house, as long as the leprosy was upon them, see 2 Chronicles 26:21; Miriam no doubt

Read John Gill on Numbers 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.

Read Robert Jamieson on Numbers 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a public rebuke from God, and partly lest, she being a prophetess, together with her person, the gift of prophecy should come into contempt.

Read Matthew Poole on Numbers 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Numbers 12:15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in [again].Ver. 15. And the people journeyed not.] But stayed for her restoration. She had once stayed for Moses, saith Jarchi, when he was cast into the river, therefore the people stay for her. There is a memorandum set upon this leprosy of Miriam, like as afterwards was upon Lot’ s wife’ s transformation.

Read John Trapp on Numbers 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(15) And the people journeyed not . . . —The law for the purification of the leper, as prescribed in Leviticus 14, had already been delivered.

Read Charles John Ellicott on Numbers 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

15. And the people journeyed not — More than two million people — Bertheau calculates three million — are retarded in their journey by the sin of one influential person.

Read Daniel Denison Whedon on Numbers 12 →

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

BSBBerean Standard Bible2020

So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again.

WEBWorld English Bible2000

Miriam was shut up outside of the camp seven days, and the people didn’t travel until Miriam was brought in again.

MSBMajority Standard Bible2022

So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again.

NETBNew English Translation2006

So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in.

Tyndale line

KJVKing James Version1611

And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.

ASVAmerican Standard Version1901

And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.

RVARevised Version, American1894

And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.

NWBWebster's Bible1833

And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again .

GNVGeneva Bible1599

So Miriam was shut out of the hoste seuen dayes, and the people remooued not, till Miriam was brought in againe.

Strictly literal

DBYDarby Translation1890

And Miriam was shut outside the camp seven days; and the people did not journey till Miriam was received in [again].

YLTYoung's Literal Translation1862

And Miriam is shut out at the outside of the camp seven days, and the people hath not journeyed till Miriam is gathered;

LSVLiteral Standard Version2020

And Miriam is shut out at the outside of the camp [for] seven days, and the people have not journeyed until Miriam is gathered;

ILTInterlinear Literal Translation2000

And Miriam was shut up outside of the camp seven days; and the people did not set forward till Miriam was brought in again.

ULBUnlocked Literal Bible2017

So Miriam was shut outside the camp for seven days. The people did not journey until she had returned to the camp.

From the Latin

DRADouay-Rheims (Challoner)1899

Mary therefore was put out of the camp seven days: and the people moved not from that place until Mary was called again.

Simplified

FBVFree Bible Version2020

Miriam was kept in isolation outside the camp for seven days, and the people did not move on until she was taken back in.

BBEBible in Basic English1949

So Miriam was shut up outside the tent-circle for seven days: and the people did not go forward on their journey till Miriam had come in again.

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.

וַandclauseverbתִּסָּגֵ֥רshe.was.shut.upsubjectמִרְיָ֛םMiriamprepositional phrase · prepositionalמִfrom.[the]noun phraseח֥וּץoutsideprepositional phraseלַֽofnoun phrasetheמַּחֲנֶ֖הcampnoun phrase · adverbialשִׁבְעַ֣תsevenיָמִ֑יםdaysוְandclausenoun phrase · subjectהָtheעָם֙peopleadverbialלֹ֣אnotverbנָסַ֔עit.set.outprepositional phrase · prepositionalעַדuntilclauseverbהֵאָסֵ֖ףwas.receivedsubjectמִרְיָֽםMiriam

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 match closely, with 12 words corresponding directly. The Samaritan Pentateuch differs in two words, using נסעו (they pulled out) and האספה (the gathering), indicating a slight variation in the understanding of the people's movement and Miriam's restoration.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־ הֵאָסֵ֖ף מִרְיָֽם׃

Septuagintthe Greek the translators chose, word by word
וַתִּסָּגֵ֥רἀφωρίσθηמִרְיָ֛םμαριαμמִח֥וּץἔχωלַֽמַּחֲנֶ֖הπαρεμβολῆςשִׁבְעַ֣תἑπτὰיָמִ֑יםἡμέραςוְהָעָם֙λαὸςלֹ֣אοὐκנָסַ֔עἐχῆρενעַד־ἕωςהֵאָסֵ֖ףἐκαθαρίσθηמִרְיָֽם׃μαριαμ

12 of the 12 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ותסגר מרים מחוץ למחנה שׁבעת ימים והעם לא נסעו עד האספה מרים

2 words differ from the Masoretic Text: נסעו (pull out), האספה (gather)

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.

Numbers 12:15סָגַרand she wasand she was shuסָגַרמִרְיָםMiriamMiriamמִרְיָםחוּץfrom [the] from [the] outsחוּץמַחֲנֶהof the campof the campמַחֲנֶהשֶׁ֫בַעsevensevenשֶׁ֫בַעיוֹםdaysdaysיוֹםעַםand the peoand the peopleעַםלֹאnotnotלֹאנָסַעit set outit set outנָסַעעַדuntiluntilעַדאָסַףwas receivewas receivedאָסַףמִרְיָםMiriamMiriamמִרְיָםמְרִיrebellionrebellionמְרִיחָנָהto campto campחָנָהשָׁבַעto swearto swearשָׁבַעעָמַםto darkento darkenעָמַםעַדperpetuityperpetuityעַדצָרַעbe leprousbe leprousצָרַעאַהֲרֹןAaronAaronאַהֲרֹןדֶּ֫גֶלstandardstandardדֶּ֫גֶלדָּלdoordoorדָּלבַּ֫עַדabout/throabout/through/fבַּ֫עַדמַחֲנֶהcampcampמַחֲנֶהרְחוֹבstreet/plastreet/plazaרְחוֹבחוּץoutsideoutsideחוּץפַּ֫עַםbeatbeatפַּ֫עַםשְׁבִיעִיseventhseventhשְׁבִיעִישַׁבָּתSabbathSabbathשַׁבָּתיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹד
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Numbers 12:15

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.

and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
וַתִּסָּגֵ֥רva.ti.sa.Ger and she was shut up H5462 Verb · Niphal · sequential imperfect third person feminine singular
91× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To shut means to close something, like a door or a container. In the Bible, this word is used to describe surrendering or giving something up, like in the book of Ezra where the Israelites shut themselves in to pray.
Amplified meaning
shut up, isolated
Tyndale gloss
to shut
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.

Brown-Driver-Briggs Hebrew Lexicon (full)

סָגַר vb. shut, close

Qal

shut door

close in upon

close up breach

Pt. pass., closed up = closely joined with tight seal

elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)

Niph.

subj. pers. be shut up

be shut, closed, of city gates

Pi. deliver up to (leave no other opening for one, shut one up to)

Pu.

of cities

of prisoners

of doors

Hiph.

deliver up to

shut up

base

Brown-Driver-Briggs glosses

H5462 סָגַר shut, close .. shut door

. . close in upon

. close up breach

. Pt. pass., closed up = closely joined with tight seal

. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)

. . subj. pers. be shut up

. be shut, closed, of city gates

. deliver up to (leave no other opening for one, shut one up to)

. . of cities

. of prisoners

. of doors

. . deliver up to

. shut up

Strong's Hebrew Dictionary

5462 cagar saw-gar'

a primitive root; to shut up; figuratively, to

surrender:--close up, deliver (up), give over (up), inclose,

X pure, repair, shut (in, self, out, up, up together), stop, X

straitly.

Translators Brief Hebrew Lexicon

סָגַר (sa.gar) — to shut.

1) to shut, close

1a) (Qal)

1a1) to shut

1a2) to close, close up

1a3) closed up, closely joined, shut up

1b) (Niphal)

1b1) to be shut up

1b2) to be shut or closed

1c) (Piel) to shut up, deliver up

1d) (Pual) to be shut up

1e) (Hiphil)

1e1) to deliver up

1e2) to shut up, imprison

2) pure gold

Aramaic equivalent: se.gar (סְגַר "to shut" H5463)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Niphal-ConsecImperf-3fs — Verb · Niphal · sequential imperfect third person feminine singular
Hc/VNw3fs
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
מִרְיָ֛םmir.Yam Miriam H4813 Noun proper feminine
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Miriam means rebellion and is the name of two Israelitesses, one the sister of Moses and Aaron, and another a woman of Judah. Miriam is first mentioned in Exodus as a leader among the Israelites.
Amplified meaning
the rebellious one
Tyndale gloss
Miriam
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִרְיָם (Miryam) refers to two women in the Old Testament: the elder sister of Moses and Aaron, and a possible Judahite mentioned in 1 Chronicles. The name is associated with the meaning 'rebellion.' The entries indicate some uncertainty regarding the lineage of the Judahite Miriam, with differing views on her parentage.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִרְיָם n.pr.f. et m.

f. sister of Moses Aaron

m. (prob.) a Judahite

base

Brown-Driver-Briggs glosses

H4813 מִרְיָם . f. sister of Moses Aaron

. m. (prob.) a Judahite

Strong's Hebrew Dictionary

4813 Miryam meer-yawm'

from 4805; rebelliously; Mirjam, the name of two

Israelitesses:--Miriam.

see HEBREW for 04805

Translators Brief Hebrew Lexicon

מִרְיָם (mir.yam) — Miriam.

A woman of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.15.20;

daughter of: Amram (H6019) and Jochebed (H3115);

sister of: Moses (H4872) and Aaron (H0175)

§ Miriam = "rebellion"

1) elder sister of Moses and Aaron

2) a woman of Judah

מִרְיָם (mir.yam) — Miriam.

A woman of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.17;

daughter of: Mered (H4778)(?) and Bithiah (H1332);

sister of: Shammai (H8060I) and Ishbah (H3431);

half-sister of: Jered (H3382H)(?), Heber (H2268I)(?) and Jekuthiel (H3354)(?)

§ Miriam = "rebellion"

1) elder sister of Moses and Aaron

2) a woman of Judah

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper feminine
HNpf
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

mir'-i-am (miryam; Septuagint and the New Testament Mariam; English Versions of the Bible of the New Testament "Mary"):

(1) Daughter of Amram and Jochebed, and sister of Aaron and Moses. It is probable that it was she who watched the ark of bulrushes in which the child Moses was laid (Ex 2:4). She associated herself with her brothers in the exodus, is called "the prophetess," and led the choir of maidens who sang the triumph-song after the crossing of the Red Sea (Ex 15:20 f). Along with Aaron, she opposed Moses at Hazeroth (Nu 12:1-5). She was smitten with leprosy in punishment, but on Aaron's intercession was pardoned and healed (Nu 12:10-15). She died and was buried at…

Easton's Bible Dictionary

Miriam

Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called “the prophetess” (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See AARON; MOSES.)

(2.) 1 Chr. 4:17, one of the descendants of Judah.

Smith's Bible Dictionary

(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother’s cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David, --poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This…

American Tract Society Bible Dictionary

The sister of Moses and Aaron, probably the one who watched over Moses in the ark of bulrushes, Ex 2:4,5 Nu 26 59 Mic 6 4. As a prophetess, she led the women of Israel in their song of worship and thanksgiving to God on the drowning of the Egyptians, Ex 15:20,21. Her jealous murmurs against Moses and his Cushite wife were punished by a temporary leprosy, Nu 12:1-16 De 24:9; but she was forgiven and restored, and near the close of the wandering of Israel, died at Kadwshbarnea, Nu 20:1.

and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
מִח֥וּץmi.Chutz from [the] outside H2351 Preposition · noun common masculine singular absolute
164× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means outside or outdoors, referring to something beyond a wall or boundary. It can also mean a street or highway, as seen in various KJV translations, including abroad, field, and without.
Amplified meaning
beyond the boundary of
Tyndale gloss
outside
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.

Brown-Driver-Briggs Hebrew Lexicon (full)

חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street

base

Brown-Driver-Briggs glosses

H2351 חוּץ

Strong's Hebrew Dictionary

2351 chuwts khoots

or (shortened) chuts {khoots}; (both forms feminine in the

plural) from an unused root meaning to sever; properly,

separate by a wall, i.e. outside, outdoors:--abroad, field,

forth, highway, more, out(-side, -ward), street, without.

Translators Brief Hebrew Lexicon

חוּץ (chuts) — outside.

outside, outward, street, the outside

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
לַֽמַּחֲנֶ֖הla.ma.cha.Neh of the camp H4264 Preposition · noun common feminine singular absolute
215× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a camp or army, like the Israelites' encampments in the wilderness. It can also mean a group of people or animals. The KJV translates it as 'army, band, or camp'.
Amplified meaning
the Israelites' encampments, a group of people
Tyndale gloss
camp
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַחֲנֶה 214 n.m. and f. encampment, camp

camp, place of encampment

camp of armed host

those who encamp

company, body of people

army, host

base

Brown-Driver-Briggs glosses

H4264 מַחֲנֶה encampment, camp . camp, place of encampment

. camp of armed host

. . those who encamp

. company, body of people

. army, host

Strong's Hebrew Dictionary

4264 machaneh makh-an-eh'

from 2583; an encampment (of travellers or troops); hence, an

army, whether literal (of soldiers) or figurative (of dancers,

angels, cattle, locusts, stars; or even the sacred courts):--

army, band, battle, camp, company, drove, host, tents.

see HEBREW for 02583

Translators Brief Hebrew Lexicon

מַחֲנֶה (ma.cha.neh) — camp.

1) encampment, camp

1a) camp, place of encampment

1b) camp of armed host, army camp

1c) those who encamp, company, body of people

Morphologythe parsing behind the code
Berean parsing
Prep | N-cs — Preposition · noun common feminine singular absolute
HRd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See WAR.

Easton's Bible Dictionary

Camp

During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.

The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).

Smith's Bible Dictionary

[ENCAMPMENT]

Nave's Topical Bible

→ Of the Israelites around the tabernacle Nu 2; 3

→ See ITINERARY

and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
שִׁבְעַ֣תshiv.'At seven H7651 Adj
395× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means the number seven, which was considered a special or sacred number. It can also mean seven times or a week, and is used in the Bible to describe completeness or perfection. The KJV translates it as seven or sevenfold.
Tyndale gloss
seven
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven

base

Brown-Driver-Briggs glosses

H7651 שֶׁ֫בַע, שִׁבְעָה seven

Strong's Hebrew Dictionary

7651 sheba` sheh'-bah

or (masculine) shibrah {shib-aw'}; from 7650; a primitive

cardinal number; seven (as the sacred full one); also

(adverbially) seven times; by implication, a week; by

extension, an indefinite number:--(+ by) seven(-fold),-s,

(-teen, -teenth), -th, times). Compare 7658.

see HEBREW for 07650

see HEBREW for 07658

Translators Brief Hebrew Lexicon

שֶׁ֫בַע (she.va) — seven.

1) seven (cardinal number)

1a) as ordinal number

1b) in combination-17, 700 etc

Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAcbsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sev'-'-n (shebha`; hepta).

See NUMBER.

Easton's Bible Dictionary

Seven

This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;

Smith's Bible Dictionary

The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…

American Tract Society Bible Dictionary

As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…

and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
יָמִ֑יםya.Mim days H3117 Noun common · masculine plural absolute
2,306× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Tyndale gloss
day
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.

Brown-Driver-Briggs Hebrew Lexicon (full)

יוֹם 2285 n.m. day

day, opp. night

Day as division of time

יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

Pl. days of anyone

Days

יוֹם = time

Phrases

base

Brown-Driver-Briggs glosses

H3117 יוֹם day . day, opp. night

. Day as division of time

. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

. Pl. days of anyone

. Days

. יוֹם = time

. Phrases

Strong's Hebrew Dictionary

3117 yowm yome

from an unused root meaning to be hot; a day (as the warm

hours), whether literal (from sunrise to sunset, or from one

sunset to the next), or figurative (a space of time defined by

an associated term), (often used adverb):--age, + always, +

chronicals, continually(-ance), daily, ((birth-), each, to)

day, (now a, two) days (agone), + elder, X end, + evening, +

(for) ever(-lasting, -more), X full, life, as (so) long as

(... live), (even) now, + old, + outlived, + perpetually,

presently, + remaineth, X required, season, X since, space,

then, (process of) time, + as at other times, + in trouble,

weather, (as) when, (a, the, within a) while (that), X whole

(+ age), (full) year(-ly), + younger.

Translators Brief Hebrew Lexicon

יוֹם (yom) — day.

: day/when/time/period

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: old.

: old/(full/many)[days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: year.

: year[of_days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
וְהָעָם֙ve.ha.'Am and the people H5971 Conjunction · particle · noun common masculine singular absolute
1,873× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Amplified meaning
a nation, a tribe
Tyndale gloss
Amaw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַם, עָם 1810 n.m. people

a people, nation

= smaller units

= common people

people in gen., persons

phrases

base

[עַם] n.[m.] kinsman (on father's side)

base

Brown-Driver-Briggs glosses

H5971a עַם, עָם people H5971b עַם kinsman (on father's side)

Strong's Hebrew Dictionary

5971 `am am

from 6004; a people (as a congregated unit); specifically, a

tribe (as those of Israel); hence (collectively) troops or

attendants; figuratively, a flock:--folk, men, nation,

people.

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עַם (am) — people.

: people/nation

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — kinsman.

kinsman, kindred

עַם (am) — Ammi.

A man living at the time of United Monarchy, only mentioned at Sng.6.12

§ kinsman, kindred

עַם (am) — People's (Gate).

§ kinsman, kindred

עַם (am) — (Ibleam)-am.

Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)

§ kinsman, kindred

עַם (am) — Amaw.

This name means nation, people

עַם (am) — people: soldiers.

: soldiers/army

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — people: creatures.

: creatures

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absolute
HC/Td/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…

and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
נָסַ֔עna.Sa' it set out H5265 Verb · Qal · perfect third person masculine singular
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to set out or start a journey, like the Israelites departing from Egypt, or to remove something, as in pulling up tent pins.
Amplified meaning
set out, journey
Tyndale gloss
to set out
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָסַע 147 vb. pull out or up, set out, journey

Qal 137

pull out or up

hence (from pulling up tent-pegs),

set out

depart

journey, march (by stages)

of wind

Niph. be pulled up, removed

Hiph.

cause to set out, lead out

remove

base

Brown-Driver-Briggs glosses

H5265 נָסַע pull out or up, set out, journey .. pull out or up

. hence (from pulling up tent-pegs), . set out

. depart

. journey, march (by stages)

. of wind

. be pulled up, removed

. . cause to set out, lead out

. remove

Strong's Hebrew Dictionary

5265 naca` naw-sah'

a primitive root; properly, to pull up, especially the

tent-pins, i.e. start on a journey:--cause to blow, bring,

get, (make to) go (away, forth, forward, onward, out), (take)

journey, march, remove, set aside (forward), X still, be on

his (go their) way.

Translators Brief Hebrew Lexicon

נָסַע (na.sa) — to set out.

1) to pull out, pull up, set out, journey, remove, set forward, depart

1a) (Qal)

1a1) to pull out or up

1a2) to set out, depart

1a3) to journey, march

1a4) to set forth (of wind)

1b) (Niphal) to be pulled up, be removed, be plucked up

1c) (Hiphil)

1c1) to cause to set out, lead out, cause to spring up

1c2) to remove, quarry

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
עַד־'ad- until H5704 Preposition
1,261× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Tyndale gloss
till
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while

prep.

of space

Of time

Of degree

conj.

until

While

Of degree, to the point that, so that even (rare)

עַד לְ, a strengthened form for עַד. Thus

of space

Of time

Of degree

base

Brown-Driver-Briggs glosses

H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space

. Of time

. Of degree

. conj. . until

. While

. Of degree, to the point that, so that even (rare)

. עַד לְ, a strengthened form for עַד. Thus . of space

. Of time

. Of degree

Strong's Hebrew Dictionary

5704 `ad ad

properly, the same as 5703 (used as a preposition, adverb or

conjunction; especially with a preposition); as far (or long,

or much) as, whether of space (even unto) or time (during,

while, until) or degree (equally with):--against, and, as,

at, before, by (that), even (to), for(-asmuch as),

(hither-)to, + how long, into, as long (much) as, (so) that,

till, toward, until, when, while, (+ as) yet.

see HEBREW for 05703

Translators Brief Hebrew Lexicon

עַד (ad) — till.

prep

1) as far as, even to, until, up to, while, as far as

1a) of space

1a1) as far as, up to, even to

1b) in combination

1b1) from...as far as, both...and (with 'min' -from)

1c) of time

1c1) even to, until, unto, till, during, end

1d) of degree

1d1) even to, to the degree of, even like

conj

2) until, while, to the point that, so that even

Aramaic equivalent: ad (עַד "till" H5705)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
הֵאָסֵ֖ףhe.'a.Sef was received H622 Verb · Niphal · infinitive construct common
200× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To gather means to bring people or things together, often for a purpose like worship or community. It can also mean to take away or remove something, like gathering a harvest. This word appears in books like Genesis and Psalms.
Amplified meaning
gathered, restored
Tyndale gloss
to gather
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָסַף 209 vb. gather, remove

Qal

gather, collect

gather an individual into company of others

bring up the rear of

gather and take away, remove, withdraw

Niph.

assemble, be gathered, reflex.

pass. of Qal 2

Pass. of Qal 4; be taken away, removed, perish

Pi.

gather harvest

take in, receive into

as subst. rearguard, rearward

Pu. be gathered, of men

Hithp. gather themselves

base

Brown-Driver-Briggs glosses

H622 אָסַף gather, remove

Strong's Hebrew Dictionary

622 'acaph aw-saf'

a primitive root; to gather for any purpose; hence, to

receive, take away, i.e. remove (destroy, leave behind, put

up, restore, etc.):--assemble, bring, consume, destroy,

felch, gather (in, together, up again), X generally, get

(him), lose, put all together, receive, recover (another from

leprosy), (be) rereward, X surely, take (away, into, up), X

utterly, withdraw.

Translators Brief Hebrew Lexicon

אָסַף (a.saph) — to gather.

1) to gather, receive, remove, gather in

1a) (Qal)

1a1) to gather, collect

1a2) to gather (an individual into company of others)

1a3) to bring up the rear

1a4) to gather and take away, remove, withdraw

1b) (Niphal)

1b1) to assemble, be gathered

1b2) (pass of Qal 1a2)

1b2a) to be gathered to one's fathers

1b2b) to be brought in or into (association with others)

1b3) (pass of Qal 1a4)

1b3a) to be taken away, removed, perish

1c) (Piel)

1c1) to gather (harvest)

1c2) to take in, receive into

1c3) rearguard, rearward (subst)

1d) (Pual) to be gathered

1e) (Hithpael) to gather oneself or themselves

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Inf-a — Verb · Niphal · infinitive construct common
HVNcc
and she was shut up Miriam from [the] outside of the camp seven days and the people not it set out until was received Miriam
מִרְיָֽם׃mir.Yam Miriam H4813 Noun proper feminine
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Miriam means rebellion and is the name of two Israelitesses, one the sister of Moses and Aaron, and another a woman of Judah. Miriam is first mentioned in Exodus as a leader among the Israelites.
Tyndale gloss
Miriam
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִרְיָם (Miryam) refers to two women in the Old Testament: the elder sister of Moses and Aaron, and a possible Judahite mentioned in 1 Chronicles. The name is associated with the meaning 'rebellion.' The entries indicate some uncertainty regarding the lineage of the Judahite Miriam, with differing views on her parentage.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִרְיָם n.pr.f. et m.

f. sister of Moses Aaron

m. (prob.) a Judahite

base

Brown-Driver-Briggs glosses

H4813 מִרְיָם . f. sister of Moses Aaron

. m. (prob.) a Judahite

Strong's Hebrew Dictionary

4813 Miryam meer-yawm'

from 4805; rebelliously; Mirjam, the name of two

Israelitesses:--Miriam.

see HEBREW for 04805

Translators Brief Hebrew Lexicon

מִרְיָם (mir.yam) — Miriam.

A woman of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.15.20;

daughter of: Amram (H6019) and Jochebed (H3115);

sister of: Moses (H4872) and Aaron (H0175)

§ Miriam = "rebellion"

1) elder sister of Moses and Aaron

2) a woman of Judah

מִרְיָם (mir.yam) — Miriam.

A woman of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.17;

daughter of: Mered (H4778)(?) and Bithiah (H1332);

sister of: Shammai (H8060I) and Ishbah (H3431);

half-sister of: Jered (H3382H)(?), Heber (H2268I)(?) and Jekuthiel (H3354)(?)

§ Miriam = "rebellion"

1) elder sister of Moses and Aaron

2) a woman of Judah

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper feminine
HNpf
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

mir'-i-am (miryam; Septuagint and the New Testament Mariam; English Versions of the Bible of the New Testament "Mary"):

(1) Daughter of Amram and Jochebed, and sister of Aaron and Moses. It is probable that it was she who watched the ark of bulrushes in which the child Moses was laid (Ex 2:4). She associated herself with her brothers in the exodus, is called "the prophetess," and led the choir of maidens who sang the triumph-song after the crossing of the Red Sea (Ex 15:20 f). Along with Aaron, she opposed Moses at Hazeroth (Nu 12:1-5). She was smitten with leprosy in punishment, but on Aaron's intercession was pardoned and healed (Nu 12:10-15). She died and was buried at…

Easton's Bible Dictionary

Miriam

Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called “the prophetess” (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See AARON; MOSES.)

(2.) 1 Chr. 4:17, one of the descendants of Judah.

Smith's Bible Dictionary

(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother’s cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David, --poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This…

American Tract Society Bible Dictionary

The sister of Moses and Aaron, probably the one who watched over Moses in the ark of bulrushes, Ex 2:4,5 Nu 26 59 Mic 6 4. As a prophetess, she led the women of Israel in their song of worship and thanksgiving to God on the drowning of the Egyptians, Ex 15:20,21. Her jealous murmurs against Moses and his Cushite wife were punished by a temporary leprosy, Nu 12:1-16 De 24:9; but she was forgiven and restored, and near the close of the wandering of Israel, died at Kadwshbarnea, Nu 20:1.

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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