Numbers 31:6 — Word Study
WLCוַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָם וְאֶת־ פִּ֨ינְחָ֜ס בֶּן־ אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַחֲצֹצְר֥וֹת הַתְּרוּעָ֖ה בְּיָדֽוֹ׃
BSAAnd MosesMôsheh [the leader of the Israelites] sentshâlach▸ the thousandʼeleph [a large company, a multitude] from each tribemaṭṭeh [a group of people with a common heritage] into battletsâbâʼ [to war, for combat] along withʼêth PhinehasPîynᵉchâç [the son of Eleazar, a priest] sonbên of EleazarʼElʻâzâr [God has helped] the priestkôhên [one who serves God and leads others in worship] who took with himyâd the vesselskᵉlîy [articles, utensils] of the sanctuaryqôdesh [the Holy Place, a sacred area] and the trumpetschătsôtsᵉrâh [instruments for signaling, for shouting] for signalingtᵉrûwʻâh [to sound an alarm, to give a warning]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֨ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| אֹתָ֥ם | the object marker them | Particle, suffix |
| מֹשֶׁ֛ה | Moses | Noun proper masculine |
| אֶ֥לֶף | one thousand | Adj |
| לַמַּטֶּ֖ה | to the tribe | Preposition, noun common masculine singular absolute |
| לַצָּבָ֑א | to war | Preposition, noun common masculine singular absolute |
| אֹ֠תָם | the object marker them | Particle, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| פִּ֨ינְחָ֜ס | Phinehas | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֶלְעָזָ֤ר | Eleazar | Noun proper masculine |
| הַכֹּהֵן֙ | the priest | Particle, noun common masculine singular absolute |
| לַצָּבָ֔א | to war | Preposition, noun common masculine singular absolute |
| וּכְלֵ֥י | and [the] vessels of | Conjunction, noun common masculine plural construct |
| הַקֹּ֛דֶשׁ | the holy place | Particle, noun common masculine singular absolute |
| וַחֲצֹצְר֥וֹת | and [the] trumpets of | Conjunction, noun common feminine plural construct |
| הַתְּרוּעָ֖ה | the alarm | Particle, noun common feminine singular absolute |
| בְּיָדֽוֹ׃ | [were] in hand his | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Moses sent the thousand from each tribe into battle, along with Phinehas son of Eleazar the priest, who took with him the vessels of the sanctuary and the trumpets for signaling. |
| KJV | And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand. |
| ASV | And Moses sent them, a thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand. |
| YLT | and Moses sendeth them, a thousand for a tribe, to the host, them and Phinehas son of Eleazar the priest, to the host; and the holy vessels, and the trumpets of the shouting, in his hand. |
| WEB | Moses sent them, one thousand of every tribe, to the war with Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand. |
| BBE | And Moses sent them out to war, a thousand from every tribe, and with them Phinehas, the son of Eleazar the priest, taking in his hands the vessels of the holy place and the horns for sounding the note of war. |
Where they part company is אֶלֶף — see How Translations Differ.
The structure includes a main clause followed by several objects that elaborate on the action of sending, indicating the complexity of the mission.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbשָׁלַח
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 31:6
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 — Preparation for Battle Against Midiangenerated
Numbers 31:6 details how Moses organized the Israelite tribes for battle against Midian. He selected a thousand men from each tribe, demonstrating his leadership and the importance of divine guidance in warfare. This passage highlights the role of Phinehas, the priest, who not only accompanied the troops but also brought sacred items, emphasizing the intertwining of military action and religious observance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:7–13 | On seeing this, Phinehas son of Eleazar, the son of Aaron the priest, got up from the assembly, took a spear in his hand, |
| 2 | Numbers 14:44 | But they dared to go up to the ridge of the hill country, though neither Moses nor the ark of the covenant of the LORD moved from the camp. |
| 3 | Numbers 33:20–22 | They set out from Rimmon-perez and camped at Libnah. |
| 4 | Exodus 25:9 | You must make the tabernacle and design all its furnishings according to the pattern I show you. |
| 5 | Joshua 6:4–6 | Have seven priests carry seven rams’ horns in front of the ark. Then on the seventh day, march around the city seven times, while the priests blow the horns. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שָׁלַח, vai.yish.Lachgenerated
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with various applications. It can refer to sending someone away, stretching out (especially a hand), or letting go. In this verse, it denotes Moses sending the men into battle, which reflects his authority and the divine mission.
The parsing as a sequential imperfect third person masculine singular indicates that Moses is actively sending the men at this moment, emphasizing his role as leader and the urgency of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיִּשְׁלַח, and he sent, which governs the entire structure. This verb is followed by a noun phrase indicating the object of the sending, אֹתָם, them, and includes several phrases that detail the context of the sending.
The sentence structure emphasizes Moses's action as the leader, with a clear subject-verb-object order, allowing for an understanding of the military organization and the inclusion of sacred elements.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἀπέστειλεν, which also means 'to send'. This choice maintains the original meaning while aligning with Greek syntax.
The use of ἀπέστειλεν indicates a straightforward rendering, focusing on the action of sending without additional interpretation, thus preserving the intent of the Hebrew text.
In plain words — the whole versegenerated
Numbers 31:6 tells us that Moses sent a thousand men from each tribe of Israel into battle. He sent them along with Phinehas, the son of Eleazar, the priest, who brought sacred vessels and trumpets. This shows the combination of military action and religious significance in the Israelite community.
Frequently Asked Questionsgenerated
Phinehas was the son of Eleazar and a priest known for his zeal for God, playing a significant role in Israel's religious leadership.
This indicates a structured military organization among the Israelites, with each tribe contributing to the collective effort in battle.
The vessels and trumpets symbolize the importance of God's presence and guidance in the battle, reflecting the intertwining of worship and warfare.
The phrase emphasizes the serious and combative nature of the mission, highlighting the urgency and importance of the Israelites' actions.
Reflection Questionsgenerated
- How does the act of sending reflect leadership qualities in my own life?
- In what ways can I incorporate spiritual elements into my daily responsibilities?
- What can I learn from Phinehas's role in combining worship with action?
- How do I respond to calls for action in my community, and how can I prepare spiritually for those moments?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 31:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses sent them to the war,.... Being mustered and armed: a thousand of [every] tribe, them and Phinehas the son of Eleazar the priest to the war; which looks as if Phinehas was the general of
Read John Gill on Numbers 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.
Read Robert Jamieson on Numbers 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePhinehas had the charge not of the army, as general, (an office never committed to any priest in all the Old Testament,) but of the holy instruments, & c. as is here expressed, and was also sent to encourage, and quicken, and confirm them in their good enterprise. It is not here mentioned who was the general, whether Joshua, as some think, because he is not named amongst those who went out to meet the returning host, though that might be for other reasons, or some other prince, nor is it worth while to determine. The holy instruments; either, 1. The ark, with the things belonging to it, which before the building of the temple they did sometimes carry into the war for the encouragement of…
Read Matthew Poole on Numbers 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 31:6 And Moses sent them to the war, a thousand of [every] tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.Ver. 6. Them and Phinehas.] Not without Joshua, the general (though not here mentioned), the mighty conqueror of all Israel’ s enemies that rose up and resisted them: famous is he for his faithfulness and fortitude, In cognoscendis rebus bellicis perspicax, in agendo solers: noverat optime insidias facere, proelium committere, victoria uti, &c., as Dio saith of Decebalus, king of the Daci, in Domitian’ s days: i.e., Well skilled in warlike businesses, and diligent in despatching them; He knew…
Read John Trapp on Numbers 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) With the holy instruments, and . . . —Or, with the holy instruments, even, &c. It does not appear whether the ark did or did not accompany the expedition. It has been inferred from Numbers 14:44 that the reference may be to the ark, but it does not appear probable that the ark would be so described. Moreover, Phinehas was not the high priest, and therefore would not have the ephod with the breastplate, which was worn at this time by-Eleazar. The reference may be only to the silver trumpets (see Numbers 10:9), or it may include other sacred instruments. This was emphatically a holy war; and we may learn, from the command given to the Israelites to take with them “the holy instruments,”…
Read Charles John Ellicott on Numbers 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. A thousand of every tribe] Twelve thousand men in the whole. And Phinehas, the son of Eleazar; some think he was made general in this expedition, but this is not likely. The ark and its contents must proceed to this battle, because the battle was the Lord's, and he dwelt between the cherubim over the ark; and Phinehas, who had before got a grant in the eternal priesthood, was chosen to accompany the ark in place of his father Eleazar, who was probably now too far advanced in years to undergo the fatigue. Who then was general? Joshua, without doubt, though not here mentioned, because the battle being the Lord's, he alone is to have the supreme direction, and all the glory. Besides…
Read AdamClarke on Numbers 31 →CambridgeThe Cambridge Bible for Schools and Colleges6. The war being of a strictly religious character, the soldiers were apparently led not by Moses or Joshua but by Phinehas the priest, who had previously displayed his zeal against the Midianites (Numbers 25:6-8). Eleazar the chief priest is represented as staying behind in the camp, perhaps from fear of pollution by contact with the dead. the vessels of the sanctuary] The word rendered ‘vessels’ is a general term which may denote any utensils or objects. It has been suggested that the writer had in mind the ephod containing the Urim and Tummim by which Phinehas could enquire of God concerning the conduct of the battle; but it is doubtful whether that right would be ascribed to any but the…
Read Cambridge on Numbers 31 →Albert Barnes1798–1870Barnes' Notes on the BiblePhinehas - He was marked out as the fitting director of the expedition by his conduct (compare Numbers 25:7-13) in the matter of Zimri and Cozbi.
Read Albert Barnes 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
And Moses sent the thousand from each tribe into battle, along with Phinehas son of Eleazar the priest, who took with him the vessels of the sanctuary and the trumpets for signaling.
Moses sent them, one thousand of every tribe, to the war with Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.
And Moses sent the thousand from each tribe into battle, along with Phinehas son of Eleazar the priest, who took with him the vessels of the sanctuary and the trumpets for signaling.
So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge of the holy articles and the signal trumpets.
Tyndale line
And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.
And Moses sent them, a thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.
And Moses sent them, a thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.
And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.
And Moses sent them to the warre, euen a thousand of euery tribe, and sent them with Phinehas the sonne of Eleazar the Priest to the warre: and the holy instruments, that is, the trumpets to blow were in his hand.
Strictly literal
And Moses sent them to the war, a thousand by the tribe, them and Phinehas the son of Eleazar the priest, to the war, and the holy instruments, even the alarm-trumpets in his hand.
and Moses sendeth them, a thousand for a tribe, to the host, them and Phinehas son of Eleazar the priest, to the host; and the holy vessels, and the trumpets of the shouting, in his hand.
and Moses sends them, one thousand for a tribe, to the war; [he sent] them and Phinehas son of Eleazar the priest to the war, with the holy vessels and the trumpets of shouting in his hand.
And Moses sent them, a thousand of every tribe, to the army; them and Phinehas the son of Elazar the priest, to the army, with the holy vessels, and the trumpets for blowing the alarm in his hand.
Then Moses sent them to battle, a thousand from every tribe, along with Phinehas son of Eleazar the priest, and with some articles from the holy place and the trumpets in his possession for sounding signals.
From the Latin
And Moses sent them with Phinees the son of Eleazar the priest, and he delivered to him the holy vessels, and the trumpets to sound.
Simplified
Moses sent them into battle, one thousand from each tribe, together with Phinehas, son of Eleazar the priest. He carried with him the holy objects from the sanctuary and the trumpets used for giving signals.
And Moses sent them out to war, a thousand from every tribe, and with them Phinehas, the son of Eleazar the priest, taking in his hands the vessels of the holy place and the horns for sounding the note of war.
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 Samaritan Pentateuch agrees with the Masoretic Text here, word for word, confirming the consistency of the passage across different textual traditions. The Dead Sea Scrolls contain a fragment that matches 17 of the 18 words, with one word partially restored, indicating strong textual preservation.
וַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָם וְאֶת־ פִּ֨ינְחָ֜ס בֶּן־ אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַחֲצֹצְר֥וֹת הַתְּרוּעָ֖ה בְּיָדֽוֹ׃
17 of the 18 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.
וישׁלח אתם משׁה אלף למטה לצבא אתם ואת פינחס בן אלעזר הכהן לצבא וכלי הקדשׁ וחצצרות התרועה בידו
Agrees with the Masoretic Text here, word for word.
[וישלח] [אות׳מה] [מושה] [אלף] [למטי] [אלף] [למטי] [לצבא] [אות׳מה] [ואת] [פינחס] בן אלעזר הכוהן [לצבא] [וכלי] [הקודש]
17 words of the verse are on this fragment — 1 partly restored, 14 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 31:6
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
Conj | DirObjM — Particle · suffixHTo/Sp3mp
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — AdjHAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
trib (in the Old Testament always for matteh, 183 times, or shebhet, 145 times, also spelled shebhet; Aramaic shebhat (Ezr 6:17)): Both words mean "staff," and perhaps "company led by chief with staff" (OHL, 641) is the origin of the meaning "tribe." In the Apocrypha and New Testament always for phule, from phuo, "beget," with dodekaphulon, "twelve tribes," in Ac 26:7. Of the two Hebrew words, shebhet appears to be considerably the older, and is used in Ps 74:2; Jer 10:16; 51:19 of the whole people of Israel, and in Nu 4:18; Jud 20:12 (Revised Version margin);
Tribe
A collection of families descending from one ancestor. The “twelve tribes” of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.)
Jacob having twelve sons, who were heads of so many families, which together formed a great nation, each of these families was called a tribe. But this patriarch on his death-bed adopted Ephraim and Manasseh, the two sons of Joseph, and would have them also to constitute two tribes in Israel, Ge 48:5. Instead of twelve tribes, there were now thirteen, that of Joseph being two. However, in the distribution of lands by Joshua under the order of God, they reckoned but twelve tribes and made but twelve lots; of the tribe of Levi, being appointed to the sacred service, had no share in the distribution of the land, but received certain cities to dwell in, with the first-fruits, tithes, and oblations of the people. Each tribe had its own leaders and tribunals; and the whole twelve, in their early history, constituted a republic somewhat…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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/Sp3mp — Particle · suffixHTo/Sp3mp
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)
HC/To — Conjunction · particleHC/To
פִּינְחָס (Piynchac) refers to Phinehas, a name associated with three Israelites. The name is derived from roots meaning 'mouth of a serpent' or 'mouth of brass.' Phinehas is noted for his zealousness in the Old Testament, which averted a plague on Israel and secured an everlasting priesthood for his lineage. He is first mentioned in Exodus 6:25 and later in 1 Samuel 1:3 and Ezra 8:33.
פִּינְחָס 25 n.pr.m. (Egypt. Pe-nehasi, the negro)
grandson of Aaron
son of Eli
base
H6372 פִּינְחָס (Egypt. Pe-nehasi, the negro) . grandson of Aaron
. son of Eli
6372 Piynchac pee-nekh-aws'
apparently from 6310 and a variation of 5175; mouth of a
serpent; Pinechas, the name of three Israelites:--Phinehas.
see HEBREW for 06310
see HEBREW for 05175
פִּינְחָס (pin.chas) — Phinehas.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.25;
son of: Eleazar (H0499) and the daughter_of_Putiel (H6317H);
father of: Abishua (H0050)
§ Phinehas = "mouth of brass"
1) son of Eleazar and grandson of Aaron; his zealousness for the Lord averted a plague on Israel and gained him the promise of the Lord of an everlasting priesthood in his family
2) a priest and the son of the priest Eli
3) the father of a helper of Ezra
פִּינְחָס (pin.chas) — Phinehas.
A man living at the time of United Monarchy, first mentioned at 1Sa.1.3;
son of: Eli (H5941);
brother of: Hophni (H2652);
father of: Ichabod (H0350), Ahitub (H0285)
§ Phinehas = "mouth of brass"
1) son of Eleazar and grandson of Aaron; his zealousness for the Lord averted a plague on Israel and gained him the promise of the Lord of an everlasting…
N-proper — Noun proper masculineHNpm
fin'-e-as, -az, fin'-e-has, -haz (pinechac, "mouth of brass"):
(1) Son of Eleazar and grandson of Aaron (Ex 6:25; compare 1Ch 6:4; Ezr 7:5, where he is seen to be an ancestor of Ezra). He took a leading part in cleansing Israel from whoredom at Shittim. He there punished the brazen licentiousness of Zimri, prince of Sirecon, by slaying both him and the Midianite woman he had brought into camp (Nu 25:6-18). This incident is referred to in Ps 106:30,31 (compare 1 Macc 2:26,54; Sirach 45:23,24). As priest he accompanied the expedition sent by Moses against Midjan (Nu…
Phinehas
Mouth of brass, or from old Egypt, the negro. (1.) Son of Eleazar, the high priest (Ex. 6:25). While yet a youth he distinguished himself at Shittim by his zeal against the immorality into which the Moabites had tempted the people (Num. 25:1-9), and thus “stayed the plague” that had broken out among the people, and by which twenty-four thousand of them perished. For his faithfulness on that occasion he received the divine approbation (10-13). He afterwards commanded the army that went out against the Midianites (31:6-8). When representatives of the people were sent to expostulate with the two and a half tribes who, just after crossing Jordan, built an altar and departed without giving any explanation, Phinehas was their leader, and addressed them in the words recorded in…
(mouth of brass). Son of Eleazar and grandson of Aaron. (Exodus 6:25) He is memorable for having while quite a youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased the divine wrath, and put a stop to the plague which was destroying the nation. (Numbers 25:7) (B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise that the priesthood should remain in his family forever. (Numbers 25:10-13) He was appointed to accompany as priest the expedition by which the Midianites were destroyed. ch. (Numbers 31:6) Many years later he also headed the party which was despatched from Shiloh to remonstrate…
1. Son of Elezar, and grandson of Aaron the high priest. His zealous an decided character was shown in the prompt execution of he profligate prince of Judah, and his companion a woman of Midian, in the plains of Moab, Nu 25:1-17. For this bold and timely service, the high priesthood was secured to his family, also remaining faithful; and except during an interval from Eli to Zadok, his posterity were at the head of the priesthood till the destruction of the temple. Phinehas led the host of Israel in the subsequent battle with the Midianites, Nu 31:6 Ps 106:30-31. He was at the head of the deputation sent to remonstrate with the tribes beyond the Jordan respecting the altar they had erected,
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
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
N-proper — Noun proper masculineHNpm
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…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
Conj | N-mp — 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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(ha-qodhesh, Ex 26:33, ha-hekhal, 1Ki 6:17, etc.; he prote skene, Heb 9:6 f):
1. The Terms:
The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Ex 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Heb 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Le 6:16, it is applied to "the court of the tent of meeting." But the…
Holy place
One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy…
→ See TABERNACLE
→ See TEMPLE
חֲצֹצְרָה (chatsotsrah) refers to a trumpet, characterized by its distinctive sound. It is noted for both secular and sacred uses, suggesting its importance in various contexts. The word is derived from a related term, חָצֹר (chatsor), which also pertains to sound.
חֲצֹצְרָה n.f. clarion
as secular instr.
as sacred instr.
base
H2689 חֲצֹצְרָה
2689 chatsotsrah khats-o-tser-aw'
by reduplication from 2690; a trumpet (from its sundered or
quavering note):--trumpet(-er).
see HEBREW for 02690
חֲצֹצְרָה (cha.tso.tse.rah) — trumpet.
trumpet, clarion
Conj | N-fp — Conjunction · noun common feminine plural constructHC/Ncfpc
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…
תְּרוּעָה (teru'ah) refers to a shout or blast, encompassing a range of meanings from alarm and battle cries to expressions of joy. It is derived from the root meaning to make a loud noise, and is associated with both war signals and joyful proclamations. The entries highlight its use in contexts of both alarm and celebration.
תְּרוּעָה n.f. shout or blast of war, alarm, or joy
base
H8643 תְּרוּעָה shout or blast of war, alarm, or joy
8643 truw`ah ter-oo-aw'
from 7321; clamor, i.e. acclamation of joy or a battle-cry;
especially clangor of trumpets, as an alarum:--alarm, blow(-
ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing,
shout(-ing), (high, joyful) sound(-ing).
see HEBREW for 07321
תְּרוּעָה (te.ru.ah) — shout.
1) alarm, signal, sound of tempest, shout, shout or blast of war or alarm or joy
1a) alarm of war, war-cry, battle-cry
1b) blast (for march)
1c) shout of joy (with religious impulse)
1d) shout of joy (in general)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
a-larm' (teru`ah): This expression is found six times in the Old Testament. The Hebrew word so rendered is derived from a verb meaning "to shout" or "blow a horn," as a signal for breaking up camp, starting on a journey or into battle, or in triumphant shout over the defeat of enemies. In a few instances it is employed of a cry of despair or distress. The noun teru`ah translated "alarm" in Nu 10:5 f refers to the signal given the people of Israel to start on their journey in the Wilderness. The passages in Jer (4:19; 49:2) both refer to the summons for war. The same is true of Ze 1:16. The law concerning the sounding of the alarm is fully stated in Nu 10:1-10. Here we read that two silver trumpets of beaten work were sounded by the sons of Aaron in case of war and also "in the day…
Alarm
A particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Num. 10:5, 6), a call to arms, or a war-note (Jer. 4:19; 49:2; Zeph. 1:16).
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms