Numbers 31:26 — Word Study
WLCשָׂ֗א אֵ֣ת רֹ֤אשׁ מַלְק֙וֹחַ֙ הַשְּׁבִ֔י בָּאָדָ֖ם וּבַבְּהֵמָ֑ה אַתָּה֙ וְאֶלְעָזָ֣ר הַכֹּהֵ֔ן וְרָאשֵׁ֖י אֲב֥וֹת הָעֵדָֽה׃
BSAYouʼattâh [as leader, thou] and EleazarʼElʻâzâr [God has helped, the high priest] the priestkôhên [one who serves God and leads others in worship] and the familyʼâb [fatherly, ancestral] headsrôʼsh [chiefs, princes] of the congregationʻêdâh [a gathering of people, the community] are to take a countnâsâʼ [sum, tally] of what was capturedmalqôwach [taken as prey, spoils of war] [both] of manʼâdâm [human, Adam] and beastbᵉhêmâh [animal, livestock]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֗א | lift up | Verb, Qal, imperative second person masculine singular |
| אֵ֣ת | the object marker | Particle |
| רֹ֤אשׁ | [the] head of | Noun common, masculine singular construct |
| מַלְק֙וֹחַ֙ | [the] booty of | Noun common, masculine singular construct |
| הַשְּׁבִ֔י | captivity | Particle, noun common masculine singular absolute |
| בָּאָדָ֖ם | among humankind | Preposition, noun common masculine singular absolute |
| וּבַבְּהֵמָ֑ה | and among the livestock | Conjunction, preposition, noun common feminine singular absolute |
| אַתָּה֙ | you | Pronoun |
| וְאֶלְעָזָ֣ר | and Eleazar | Conjunction, noun proper masculine |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| וְרָאשֵׁ֖י | and [the] leaders of | Conjunction, noun common masculine plural construct |
| אֲב֥וֹת | [the] fathers of | Noun common, feminine plural construct |
| הָעֵדָֽה׃ | the congregation | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “You and Eleazar the priest and the family heads of the congregation are to take a count of what was captured, both of man and beast. |
| KJV | Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation: |
| ASV | Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the heads of the fathers’ houses of the congregation; |
| YLT | 'Take up the sum of the prey of the captives, among man and among beast, thou, and Eleazar the priest, and the heads of the fathers of the company; |
| WEB | “Count the plunder that was taken, both of man and of animal, you, and Eleazar the priest, and the heads of the fathers’ households of the congregation; |
| BBE | Get an account of everything which was taken in the war, of man and of beast, you and Eleazar the priest and the heads of families of the people: |
Where they part company is מַלְק֙וֹחַ֙ — see How Translations Differ.
The sentence has one main clause with a subordinate phrase detailing what is to be counted, emphasizing the action and its scope.
4 commentators on this verse
Gill, Jamieson, Cambridge, Whedon & more — read them ›
clause
verbנָשָׂא
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 31:26
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 — Instructions for Counting the Spoilsgenerated
Numbers 31:26 presents a command from the LORD to Moses, instructing him and Eleazar the priest, along with the family heads, to take a count of what was captured in battle. This directive emphasizes the importance of accountability in warfare and the proper handling of the spoils taken from both humans and livestock. The surrounding verses detail the subsequent division of these spoils among the troops and the congregation, highlighting the communal aspect of sharing the rewards of victory.
Cross References
The Key Word — שָׂ֗א, Sa'generated
The Hebrew verb נָשָׂא (nasa') means to lift, carry, or take, and is used in various contexts throughout the Bible. In this verse, it is an imperative, commanding the leaders to take a count, which implies a responsibility to act and manage the captured items.
This word encompasses both literal and figurative meanings, such as lifting burdens or taking on responsibilities. The parsing as an imperative indicates a direct command, emphasizing the urgency and importance of the task at hand.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key action of taking a count of the captured items.
Sentence Structuregenerated
The main verb שָׂ֗א, lift up, governs the entire clause, directing the subjects — Moses, Eleazar, and the family heads — to perform the action of counting. The sentence is structured to emphasize the command and the subjects responsible for carrying it out.
The sentence is complex, with multiple noun phrases detailing the subjects and the object of the count, creating a clear hierarchy of command and responsibility.
Septuagint Backgroundgenerated
The Septuagint translates שָׂ֗א as λαβὲ, which means 'take' or 'receive.' This choice suggests a focus on the act of receiving the count rather than just lifting it, emphasizing the importance of the action in the context of accountability for the spoils.
This translation aligns with the overall theme of stewardship and responsibility in handling what has been captured.
In plain words — the whole versegenerated
Numbers 31:26 records the LORD instructing Moses to take a count of what was captured in battle, including both human captives and livestock. This emphasizes the importance of accountability in warfare and the proper management of spoils.
Frequently Asked Questionsgenerated
Taking a count refers to the act of enumerating or tallying what has been captured during battle, ensuring that all spoils are accounted for and managed properly.
Counting both humans and livestock underscores the comprehensive nature of accountability in warfare and the need to recognize all forms of spoils.
The family heads refer to the leaders of the various clans or families within the Israelite community, responsible for representing their families in matters of communal importance.
Eleazar the priest plays a crucial role in mediating between God and the people, ensuring that the counting and division of spoils align with God's commands.
Reflection Questionsgenerated
- How can I ensure accountability in my own responsibilities?
- What does this verse teach about leadership and stewardship?
- In what ways can I apply the principles of counting and managing resources in my life?
- How do communal responsibilities shape our understanding of individual actions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Numbers 31:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake the sum of the prey that was taken, both of man and beast,.... The number of the females that were taken captive and spared, and of the cattle, the sheep, oxen, and asses: thou, and Eleazar the
Read John Gill on Numbers 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation: Take the sum of the prey - i:e., of the captives and
Read Robert Jamieson on Numbers 31 →CambridgeThe Cambridge Bible for Schools and Colleges25–54. The apportionment of the spoil. Those who fought and those who remained behind were to receive equal shares. This was an ancient custom, which was traced to the action of David (1 Samuel 30:24 f.). But before the appropriation by individuals, a religious tax was to be paid. The fighters were to pay from their share 1/500th to the priests, and the others 1/50th to the Levites. Such a tax is not mentioned elsewhere in the O.T., but perhaps, like the foregoing regulation, it had an ancient custom behind it. Mohammed, whose religion was ultimately based on the O.T., enjoined a similar tax of 1/5th (Koran viii. 42, cited by Gray).
Read Cambridge on Numbers 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE OF THE SPOILS, Numbers 31:25-47. 26. Chief fathers — This means heads of the fathers’ houses. See full form, Exodus 6:14.
Read Daniel Denison Whedon on Numbers 31 →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
“You and Eleazar the priest and the family heads of the congregation are to take a count of what was captured, both of man and beast.
“Count the plunder that was taken, both of man and of animal, you, and Eleazar the priest, and the heads of the fathers’ households of the congregation;
“You and Eleazar the priest and the family heads of the congregation are to take a count of what was captured, both of man and beast.
“You and Eleazar the priest, and all the family leaders of the community, take the sum of the plunder that was captured, both people and animals.
Tyndale line
Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation:
Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the heads of the fathers’ houses of the congregation;
Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the heads of the fathers’ houses of the congregation:
Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation:
Take the summe of the praie that was taken, both of persons and of cattell, thou and Eleazar the Priest, and the chiefe fathers of the Congregation.
Strictly literal
Take the sum of the prey that was taken, of man and of cattle, thou, and Eleazar the priest, and the chief fathers of the assembly;
'Take up the sum of the prey of the captives, among man and among beast, thou, and Eleazar the priest, and the heads of the fathers of the company;
“Take up the sum of the prey of the captives, among man and among beast, you, and Eleazar the priest, and the heads of the fathers of the congregation;
Take the sum of the booty of the captives, both of man and of cattle, thou, with Elazar the priest, and the chiefs of the families of the congregation:
“Count all the plundered things that were taken, both people and animals. You, Eleazar the priest, and the leaders of the community's ancestor's clans
From the Latin
Take the sum of the things that were taken both of man and beast, thou and Eleazar the priest and the princes of the multitude:
Simplified
“You, Eleazar the priest, and the Israelite family leaders are to take a record of the people and animals that were captured.
Get an account of everything which was taken in the war, of man and of beast, you and Eleazar the priest and the heads of families of the people:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 11 of the 13 words. The Samaritan Pentateuch differs by using מלקח (what is taken) instead of the Masoretic מַלְק֙וֹחַ֙. The Dead Sea Scrolls contain fragments that align closely with the Masoretic Text, though some words are supplied by an editor.
שָׂ֗א אֵ֣ת רֹ֤אשׁ מַלְק֙וֹחַ֙ הַשְּׁבִ֔י בָּאָדָ֖ם וּבַבְּהֵמָ֑ה אַתָּה֙ וְאֶלְעָזָ֣ר הַכֹּהֵ֔ן וְרָאשֵׁ֖י אֲב֥וֹת הָעֵדָֽה׃
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שׂא את ראשׁ המלקח השׁבי באדם ובבהמה אתה ואלעזר הכהן וראשׁי אבות העדה
1 word differs from the Masoretic Text: מלקח (what is taken)
[שא] [את] [רואש] [המלקוח] [השבי] [באדם] [ובבהמה]
7 words of the verse are on this fragment — 7 supplied entire by an editor.
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 31:26
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַלְקוֹחַ (malqowach) refers to both 'booty' or 'prey' and 'jaw.' The word is derived from a root meaning to take or seize, indicating its connection to capturing food or spoils. It appears in contexts related to both physical consumption and the spoils of war, with a specific mention in Psalm 22:16.
מַלְקוֹחַ n.m. booty, prey
base
[מַלְקוֹחַ] n.[m.] jaw (as taking, seizing food);—ψ 22:16
ref
H4455a מַלְקוֹחַ booty, prey H4455b מַלְקוֹחַ jaw
4455 malqowach mal-ko'-akh
from 3947; transitively (in dual) the jaws (as taking food);
intransitively, spoil (and captives) (as taken):--booty,
jaws, prey.
see HEBREW for 03947
מַלְקוֹחַ (mal.qo.ach) — prey.
booty, prey
מַלְקוֹחַ (mal.qo.ach) — jaw.
jaw
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
kap-tiv'-i-ti (galah, galuth, shebhuth, shibhyah; metoikesia):
I. OF THE NORTHERN KINGDOM (THE WORK OF ASSYRIA)
1. Western Campaigns of Shalmaneser II, 860-825 BC
2. Of Rimmon-nirari III, 810-781 BC
3. Of Tiglath-pileser III, 745-727 BC
4. Of Shalmaneser IV, 727-722 BC--Siege of Samaria
5. Samaria Captured by Sargon, 722 BC
6. Depopulation and Repopulation of Samaria
7. The Ten Tribes in Captivity
II. OF JUDAH (THE WORK OF THE CHALDAEAN POWER)
Southern Kingdom and House of David
1. Break-up of Assyria
2. Downfall of Nineveh, 606 BC
3. Pharaoh Necoh's Revolt
4. Defeat at Carchemish, 604 BC
5. The New Babylonian Empire under Nebuchadrezzar, 604-562 BC
The Mission of Jeremiah, 626-580 BC
6. Revolt and Punishment of Jehoiakim, 608-597 BC
7. Siege and Surrender of Jerusalem under Jehoiachin, 597 BC
8. First Deportation, 597 BC
The Baskets of Figs
9. The Ministry of Ezekiel, 592-570 BC
Captivity
(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities…
God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder,
→ Of the Israelites foretold Le 26:33; De 28:36
→ Of the ten tribes 2Ki 17:6,23,24; 18:9-12
→ Of Judah in Babylon, prophecy of Isa 39:6; Jer 13:19; 20:4; 25:2-11; 32:28
→ Fulfilled 2Ki 24:11-16; 25; 2Ch 36; Jer 52:28-30
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
The Hebrew word אֶלְעָזָר (El`azar) means "God has helped" and refers to several individuals in the Old Testament, including a high priest, a Levite, and a warrior of David. It is derived from the roots for "God" and "helper". The entries highlight various figures named Eleazar, such as the son of Aaron and the son of Abinadab, who played significant roles in Israel's history.
אֶלְעָזָר n.pr.m. (God has helped)
Eleazar the priest
son of Abinadab
one of David’s heroes
a Levite
priest of the time of Ezra
one of the line of Parosh
base
H499 אֶלְעָזָר (God has helped) . Eleazar the priest
. son of Abinadab
. one of David’s heroes
. a Levite
. priest of the time of Ezra
. one of the line of Parosh
499 'El`azar el-aw-zawr'
from 410 and 5826; God (is) helper; Elazar, the name of seven
Israelites:--Eleazar.
see HEBREW for 0410
see HEBREW for 05826
אֶלְעָזָר (el.a.zar) — Eleazar.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.23;
son of: Aaron (H0175) and Elisheba (H0472);
brother of: Nadab (H5070), Abihu (H0030) and Ithamar (H0385); married to daughter_of_Putiel (H6317H);
father of: Phinehas (H6372)
§ Eleazar = "God has helped"
1) the high priest son of Aaron
2) Abinadab's son who cared for the ark
3) the priest who rebuilt and dedicated the restored walls of Jerusalem in time of Ezra
4) one of David's mighty warriors
5) a Levite
6) one of the line of Parosh
אֶלְעָזָר (el.a.zar) — Eleazar.
A man living at the time of United Monarchy, only mentioned at 1Sa.7.1;
son of: Abinadab (H0041);
brother of: Uzzah (H5798A) and Ahio (H0283)
§ Eleazar = "God has helped"
1) the high priest son of Aaron
2) Abinadab's son who cared for the ark
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
el-e-a'-zar, e-le-a'-zar ('el-`azar; Eleazar, "God is helper"):
(1) The 3rd son of Aaron by Elisheba (Ex 6:23; Nu 3:2).
He married one of the daughters of Putiel, who bore him Phinehas (Ex 6:25). With his father and 3 brothers he was consecrated to the priest's office (Ex 28:1). After the destruction of Nadab and Abihu, he occupied a more important position, and he and Ithamar "ministered in the priest's office in the presence of Aaron their father" (Le 10:6 f; Nu 3:4; 1Ch 24:2 ff). He was given the oversight of the…
Eleazar
God has helped. (1.) The third son of Aaron (Ex. 6:23). His wife, a daughter of Putiel, bore him Phinehas (Ex. 6:25). After the death of Nadab and Abihu (Lev. 10:12; Num. 3:4) he was appointed to the charge of the sanctuary (Num. 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest’s office, which he held for more than twenty years (Num. 20:25-29). He took part with Moses in numbering the people (26:3, 4), and assisted at the inauguration of…
(help of God). Third son of Aaron. After the death of Nadab and Abihu without children, (Leviticus 10:6; Numbers 3:4) Eleazar was appointed chief over the principal Levites. (Numbers 3:32) With his brother Ithamar he ministered as a priest during their father’s lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. (Numbers 20:28) (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. (Numbers 26:3) After the conquest of Canaan by Joshua he took part in the distribution of…
1. The third son of Aaron, and high priest after him, Ex 6:23; Nu 20:25-28. The high priesthood continued in his family through seven generations; till the time of Eli, when we find it transferred to the line of Ithamar. In the reigns of Saul and David, it was restored to the line of Eleazar, and so continued till after the captivity.
2. A son of Abinadab, honored with the charge of the ark while it was in his father’s house, 1Sa 7:1.
3. One of David’s champions, 2Sa 23:9; 1Ch 11:11-18.
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…