Numbers 12:15 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וַתִּסָּגֵ֥ר | and she was shut up | Verb, Niphal, sequential imperfect third person feminine singular |
| מִרְיָ֛ם | Miriam | Noun proper feminine |
| מִח֥וּץ | from [the] outside | Preposition, noun common masculine singular absolute |
| לַֽמַּחֲנֶ֖ה | of the camp | Preposition, noun common feminine singular absolute |
| שִׁבְעַ֣ת | seven | Adj |
| יָמִ֑ים | days | Noun common, masculine plural absolute |
| וְהָעָם֙ | and the people | Conjunction, particle, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| נָסַ֔ע | it set out | Verb, Qal, perfect third person masculine singular |
| עַד־ | until | Preposition |
| הֵאָסֵ֖ף | was received | Verb, Niphal, infinitive construct common |
| מִרְיָֽם׃ | Miriam | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again. |
| KJV | And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. |
| ASV | And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again. |
| YLT | And Miriam is shut out at the outside of the camp seven days, and the people hath not journeyed till Miriam is gathered; |
| WEB | Miriam was shut up outside of the camp seven days, and the people didn’t travel until Miriam was brought in again. |
| BBE | 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. |
Where they part company is in the rendering of תִּסָּגֵ֥ר — see How Translations Differ.
The sentence has one main clause followed by two subordinate phrases detailing the duration and the people's response.





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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 24:8–9 | In 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. |
| 2 | Genesis 9:21–23 | But when he drank some of its wine, he became drunk and uncovered himself inside his tent. |
| 3 | Exodus 20:12 | Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you. |
| 4 | Lamentations 3:32 | Even if He causes grief, He will show compassion according to His abundant loving devotion. |
| 5 | Micah 6:4 | For 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
Miriam was confined as a punishment for her rebellion against Moses, illustrating the consequences of her actions.
The seven days represent a period of isolation and purification, emphasizing the seriousness of her rebellion.
The people waited and did not move on until Miriam was restored, showing their unity and respect for communal order.
Miriam's story teaches about the consequences of rebellion and the importance of restoration within a community.
Reflection Questionsgenerated
- What are some ways I have experienced or witnessed consequences for actions similar to Miriam's?
- How can I ensure that I support restoration in my community when someone has erred?
- What does this passage teach about the importance of accountability within a group?
- 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 BibleAnd 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 CommentaryAnd 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 BibleWhich 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 TestamentsNumbers 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 Bible15. 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
So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again.
Miriam was shut up outside of the camp seven days, and the people didn’t travel until Miriam was brought in again.
So Miriam was confined outside the camp for seven days, and the people did not move on until she was brought in again.
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
And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.
And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.
And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.
And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again .
So Miriam was shut out of the hoste seuen dayes, and the people remooued not, till Miriam was brought in againe.
Strictly literal
And Miriam was shut outside the camp seven days; and the people did not journey till Miriam was received in [again].
And Miriam is shut out at the outside of the camp seven days, and the people hath not journeyed till Miriam is gathered;
And Miriam is shut out at the outside of the camp [for] seven days, and the people have not journeyed until Miriam is gathered;
And Miriam was shut up outside of the camp seven days; and the people did not set forward till Miriam was brought in again.
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
Mary therefore was put out of the camp seven days: and the people moved not from that place until Mary was called again.
Simplified
Miriam was kept in isolation outside the camp for seven days, and the people did not move on until she was taken back in.
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.
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.
וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־ הֵאָסֵ֖ף מִרְיָֽם׃
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.
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.
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.
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.
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
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
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.
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)
Conj | V-Niphal-ConsecImperf-3fs — Verb · Niphal · sequential imperfect third person feminine singularHc/VNw3fs
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.
מִרְיָם n.pr.f. et m.
f. sister of Moses Aaron
m. (prob.) a Judahite
base
H4813 מִרְיָם . f. sister of Moses Aaron
. m. (prob.) a Judahite
4813 Miryam meer-yawm'
from 4805; rebelliously; Mirjam, the name of two
Israelitesses:--Miriam.
see HEBREW for 04805
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
N-proper — Noun proper feminineHNpf
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…
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.
(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…
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.
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.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
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.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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.
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
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
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
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
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.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
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'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
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
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)
Adj — AdjHAcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
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;
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…
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…
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.
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
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
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.
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
N-mp — Noun common · masculine plural absoluteHNcmpa
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.
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
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
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
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
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
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…
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Part — ParticleHTn
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.
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
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
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.
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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.
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
H622 אָסַף gather, remove
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.
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
V-Niphal-Inf-a — Verb · Niphal · infinitive construct commonHVNcc
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.
מִרְיָם n.pr.f. et m.
f. sister of Moses Aaron
m. (prob.) a Judahite
base
H4813 מִרְיָם . f. sister of Moses Aaron
. m. (prob.) a Judahite
4813 Miryam meer-yawm'
from 4805; rebelliously; Mirjam, the name of two
Israelitesses:--Miriam.
see HEBREW for 04805
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
N-proper — Noun proper feminineHNpf
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…
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.
(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…
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.
