Numbers 33:2 — Word Study
WLCוַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־ מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־ פִּ֣י יְהוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃
BSAAtʻal the LORD’sYᵉhôvâh [Yehovah, The covenant Name of God] commandpeh MosesMôsheh [the Israelite leader, born to Amram and Jochebed] recordedkâthab▸ [to write or inscribe, namely] the stagesmôwtsâʼ [journeys or marches, involving movement of people] of their journeymaççaʻ [exit or departure, like a gate or door] Theseʼêl-leh are the stagesmaççaʻ [journeys or marches, often involving the movement of people or armies] listed by their starting pointsmôwtsâʼ [exits or places of departure, like a gate or door]
| Greek | English | Parsing |
|---|---|---|
| וַיִּכְתֹּ֨ב | and he wrote down | Verb, Qal, sequential imperfect third person masculine singular |
| מֹשֶׁ֜ה | Moses | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| מוֹצָאֵיהֶ֛ם | points of departure their | Noun common masculine plural construct, suffix |
| לְמַסְעֵיהֶ֖ם | to settings out their | Preposition, noun common masculine plural construct, suffix |
| עַל־ | on | Preposition |
| פִּ֣י | [the] mouth of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְאֵ֥לֶּה | and these | Conjunction, particle |
| מַסְעֵיהֶ֖ם | [are] settings out their | Noun common masculine plural construct, suffix |
| לְמוֹצָאֵיהֶֽם׃ | to points of departure their | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points: |
| KJV | And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out. |
| ASV | And Moses wrote their goings out according to their journeys by the commandment of Jehovah: and these are their journeys according to their goings out. |
| YLT | and Moses writeth their outgoings, by their journeys, by the command of Jehovah; and these [are] their journeys, by their outgoings: |
| WEB | Moses wrote the starting points of their journeys by the commandment of Yahweh. These are their journeys according to their starting points. |
| BBE | And the stages of their journey on their way out were put down in writing by Moses at the order of the Lord: these are the stages of their journey and the way they went. |
Where they part company is וַיִּכְתֹּ֨ב — see How Translations Differ.
One main clause with two phrases hanging off it, showing the central action and its details.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbכָּתַב
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 33:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Stages of the Israelites' Journeygenerated
Numbers 33:2 describes how Moses documented the journey of the Israelites as they departed from Egypt. This account serves as a historical record of their travels and the divine guidance they received along the way. The context emphasizes the importance of remembering their journey and the places they left behind, which is foundational for understanding Israel's history and relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 9:17–23 | Whenever the cloud was lifted from above the Tent, the Israelites would set out, and wherever the cloud settled, there the Israelites would camp. |
| 2 | Numbers 10:6–13 | When you sound the short blasts a second time, the camps that lie on the south side are to set out. The blasts are to signal them to set out. |
| 3 | Deuteronomy 1:2 | It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir. |
| 4 | Deuteronomy 10:11 | Then the LORD said to me, “Get up. Continue your journey ahead of the people, that they may enter and possess the land that I swore to their fathers to give them.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וַיִּכְתֹּ֨ב, vai.yikh.Togenerated
The verb כָּתַב (*kathab*) means 'to write' and encompasses the act of recording or inscribing. In this verse, it indicates Moses's action of documenting the stages of the Israelites' journey as commanded by the LORD.
The parsing indicates that it is a sequential imperfect verb in the third person masculine singular form, which shows that Moses was actively engaged in the act of writing down the events as they unfolded.
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 finite verb וַיִּכְתֹּ֨ב governs the entire verse, with several phrases hanging off it: the subject (Moses), the object (the stages), and the prepositional phrase indicating the command by the LORD.
The structure emphasizes the action of writing as central to the verse, with the details of the stages being secondary to the act of recording them.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּכְתֹּ֨ב as ἔγραψεν, which means 'he wrote.' This choice shows a direct correspondence to the Hebrew meaning, emphasizing the act of writing.
The Greek word does not introduce any new nuances but maintains the focus on Moses's action of documenting the journey.
In plain words — the whole versegenerated
Numbers 33:2 tells us that at the command of the LORD, Moses wrote down the stages of the Israelites' journey. This record is important for understanding their travels and the places they departed from.
Frequently Asked Questionsgenerated
It means that Moses documented the key points of the Israelites' travels as they left Egypt, which serves as a historical record.
The command highlights the divine authority behind Moses's actions, emphasizing that this record is not merely human but guided by God's instructions.
This verse connects to the Exodus narrative by providing a structured account of the Israelites' journey, which is crucial for understanding their experiences and God's guidance.
We can learn about the significance of remembering our past, the importance of God's guidance, and the journey of faith that the Israelites undertook.
Reflection Questionsgenerated
- How can I apply the lessons from the Israelites' journey in my own life?
- What does it mean to me that Moses recorded these stages at God's command?
- In what ways can I document my own journey of faith?
- How can remembering past experiences help me in my current walk with God?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Origen, referenced this verse to discuss the significance of Moses writing down the journeys of the Israelites, emphasizing its importance for understanding the path to the kingdom.
You have heard that Moses wrote this down by the word of the Lord. Why did the Lord want him to write it down? Was it so that this passage in Scripture about the stages the children of Israel made might benefit us in some way or that it…Early Church Fathers on Numbers 33 →
He wrote them down, then, “by the word of the Lord” so that when we read them and see how many starting places lie ahead of us on the journey that leads to the kingdom, we may prepare ourselves for this way of life.Early Church Fathers on Numbers 33 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 33:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses wrote their goings out according to their journeys, by the commandment of the Lord,.... Which may be understood, either that their journeys were by the commandment of the Lord; so Aben Ezra
Read John Gill on Numbers 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.
Read Robert Jamieson on Numbers 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMoses would have this done, partly to evince the truth of the history, partly to preserve the remembrance of God’ s glorious and miraculous works both of judgment and mercy towards his people, and thereby to confirm their faith in their present difficult undertaking.
Read Matthew Poole on Numbers 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 33:2 And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these [are] their journeys according to their goings out.Ver. 2. And Moses wrote.] Moses was primus in historia, as Martial saith of Salust.
Read John Trapp on Numbers 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) By the commandment of the Lord.—It does not clearly appear whether these words should be understood of the record of the journeys of the Israelites as being made by Moses in obedience to a Divine command, or whether they should be understood of the journeys themselves as being taken in obedience to the Divine command.
Read Charles John Ellicott on Numbers 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. And Moses wrote their goings out according to their journeys] We may consider the whole book of Numbers as a diary, and indeed the first book of travels ever published. Dr. Shaw, Dr. Pococke, and several others, have endeavoured to mark out the route of the Israelites, through this great, dreary, and trackless desert, and have ascertained many of the stages here described. Indeed there are sufficient evidences of this important journey still remaining, for the descriptions of many are so particular that the places are readily ascertained by them; but this is not the case with all. Israel was the Church of God in the wilderness, and its unsettled, wandering state under Moses may…
Read AdamClarke on Numbers 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Moses wrote their goings — This is a proof of the Mosaic authorship of this book.
Read Daniel Denison Whedon on Numbers 33 →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
At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points:
Moses wrote the starting points of their journeys by the commandment of Yahweh. These are their journeys according to their starting points.
At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points:
Moses recorded their departures according to their journeys, by the commandment of the Lord; now these are their journeys according to their departures.
Tyndale line
And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.
And Moses wrote their goings out according to their journeys by the commandment of Jehovah: and these are their journeys according to their goings out.
And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.
And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.
And Moses wrote their going out by their iourneies according to ye commandement of the Lord: so these are ye iourneies of their going out.
Strictly literal
And Moses wrote their goings out according to their journeys by the commandment of Jehovah; and these are their journeys according to their goings out.
and Moses writeth their outgoings, by their journeys, by the command of Jehovah; and these [are] their journeys, by their outgoings:
and Moses writes their outgoings, by their journeys, by the command of YHWH; and these [are] their journeys, by their outgoings:
And Moses wrote their departures according to their journeys by the order of the Lord; and these are their journeys according to their departures.
Moses wrote down the places from where they left to where they went, as commanded by Yahweh. These were their movements, departure after departure.
From the Latin
Which Moses wrote down according to the places of their encamping, which they changed by the commandment of the Lord.
Simplified
Moses recorded the different parts of their journey as instructed by the Lord. These are the journeys they made listed in order from where they started:
And the stages of their journey on their way out were put down in writing by Moses at the order of the Lord: these are the stages of their journey and the way they went.
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 word for word, confirming the accuracy of the text. The Septuagint matches 8 of the 11 words with some differences in word order, while the Dead Sea Scrolls show partial preservation with some words supplied by an editor.
וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־ מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־ פִּ֣י יְהוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃
8 of the 11 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.
ויכתב משׁה את מוצאיהם למסעיהם על פי יהוה ואלה מסעיהם למוצאיהם
Agrees with the Masoretic Text here, word for word.
[ויכתוב] [מושה] [את] [מוצאי׳הם] [למסעי׳הם] על פי [יהוה] [ואלה] [מסעי׳הם] [למוצאי׳הם]
2 words on the leather — 9 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 33:2
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 כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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…
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
מוֹצָא (mowtsa') refers to a place or act of going forth, encompassing meanings like exit, source, or spring. It can denote various concepts such as the rising of the sun, exportation, and even a mine. The entries highlight its use in contexts related to movement and production, but do not indicate any significant disagreement among lexicons.
מוֹצָא n.m. place or act of going forth, issue, export, source, spring
base
H4161 מוֹצָא place or act of going forth, issue, export, source, spring
4161 mowtsa' mo-tsaw'
or motsai {mo-tsaw'}; from 3318; a going forth, i.e. (the
act) an egress, or (the place) an exit; hence, a source or
product; specifically, dawn, the rising of the sun (the East),
exportation, utterance, a gate, a fountain, a mine, a meadow
(as producing grass):--brought out, bud, that which came
out, east, going forth, goings out, that which (thing that) is
gone out, outgoing, proceeded out, spring, vein,
(water-)course (springs).
see HEBREW for 03318
מוֹצָא (mo.tsa) — exit.
1) act or place of going out or forth, issue, export, source, spring
1a) a going forth
1a1) rising (sun), going forth of a command
1a2) goings forth, those going forth
1a3) way out, exit
1b) that which goes forth
1b1) utterance
1b2) export
1c) place of going forth
1c1) source or spring (of water)
1c2) place of departure
1c3) east (of sun)
1c4) mine (of silver)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
מַסַּע (macca') refers to the act of pulling up stakes, breaking camp, and setting out on a journey. It encompasses the idea of a march or journey, which may not be limited to a single day's travel, and can also denote a station or point of departure.
מַסַּע n.[m.] pulling up, breaking camp, setting out, journey
pulling up, breaking camp
setting out
station, stage, journey (by stages)
base
H4550 מַסַּע pulling up, breaking camp, setting out, journey . . pulling up, breaking camp
. setting out
. station, stage, journey (by stages)
4550 macca` mas-sah'
from 5265; a departure (from striking the tents), i.e. march
(not necessarily a single day's travel); by implication, a
station (or point of departure):--journey(-ing).
see HEBREW for 05265
מַסַּע (mas.sa) — journey.
1) a pulling up (of stakes), breaking camp, setting out, journey
1a) pulling up, breaking camp
1b) setting out
1c) station, stage, journey
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Conj | Pron — Conjunction · particleHC/Tm
מַסַּע (macca') refers to the act of pulling up stakes, breaking camp, and setting out on a journey. It encompasses the idea of a march or journey, which may not be limited to a single day's travel, and can also denote a station or point of departure.
מַסַּע n.[m.] pulling up, breaking camp, setting out, journey
pulling up, breaking camp
setting out
station, stage, journey (by stages)
base
H4550 מַסַּע pulling up, breaking camp, setting out, journey . . pulling up, breaking camp
. setting out
. station, stage, journey (by stages)
4550 macca` mas-sah'
from 5265; a departure (from striking the tents), i.e. march
(not necessarily a single day's travel); by implication, a
station (or point of departure):--journey(-ing).
see HEBREW for 05265
מַסַּע (mas.sa) — journey.
1) a pulling up (of stakes), breaking camp, setting out, journey
1a) pulling up, breaking camp
1b) setting out
1c) station, stage, journey
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
מוֹצָא (mowtsa') refers to a place or act of going forth, encompassing meanings like exit, source, or spring. It can denote various concepts such as the rising of the sun, exportation, and even a mine. The entries highlight its use in contexts related to movement and production, but do not indicate any significant disagreement among lexicons.
מוֹצָא n.m. place or act of going forth, issue, export, source, spring
base
H4161 מוֹצָא place or act of going forth, issue, export, source, spring
4161 mowtsa' mo-tsaw'
or motsai {mo-tsaw'}; from 3318; a going forth, i.e. (the
act) an egress, or (the place) an exit; hence, a source or
product; specifically, dawn, the rising of the sun (the East),
exportation, utterance, a gate, a fountain, a mine, a meadow
(as producing grass):--brought out, bud, that which came
out, east, going forth, goings out, that which (thing that) is
gone out, outgoing, proceeded out, spring, vein,
(water-)course (springs).
see HEBREW for 03318
מוֹצָא (mo.tsa) — exit.
1) act or place of going out or forth, issue, export, source, spring
1a) a going forth
1a1) rising (sun), going forth of a command
1a2) goings forth, those going forth
1a3) way out, exit
1b) that which goes forth
1b1) utterance
1b2) export
1c) place of going forth
1c1) source or spring (of water)
1c2) place of departure
1c3) east (of sun)
1c4) mine (of silver)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp