התנ"ך הוא דברי החיים לעולם

As we can observe through Tanakh, God has appeared through, not at, many forms. “Angels”, “Word”, “Hand”, and so on. Here are 2 places that are expressing the revelation of God’s authority as sent by Him as a delegation. We can observe our self how it is, and who it is. There is no certain explanation for these phenomena, but one thing is certain, it is God, that is affected by these events by His creational authority. Power and might be used by extensions of God as He is sitting on His Seat of Power in the Realm of Eternity.

There has been debate throughout History about how God as ruler appeared in Israel and other places in later times. Here are 2 examples from Tanakh that popped into my mind.

Kalle "Kaleb" Kannisto as KK in commentary

Table of contents:

Part I, Page 2. Exodus 14:19 and commentaries, Talmud and Halakhah connections

Part II, Page 17. Ezekiel 1:3 and commentaries, Talmud and Halakhah connections

Part III, Page 22. Lexicons, Reuven Brauner's Shoroshim, Jastrow, Ezra Klein, BDB

Pt. I

KK:

As it is stated in Exodus at extension of God, something witch has been send to do He’s will on earth, like we can read at Bereshit 1:2: Spirit of Elohim, רוח אלהים, moving upon the waters. It has not been explained but Baal HaTurim did have a good comment from this matter: “And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'” Maybe it can be also read Spirit God moved on the primal water, the spirit, which is titled many ways. As Yeshayahu states by the wisdom of God:

Yesh 11:1-4 And a Rod (חטר to use a pointer » arch, curve, bend, bow, arc, hump) shall come forth from the stump of Yishai (Mashiach), and a Sprout (Netzar) from his roots (Sheresh as to uproot, extirpate, eradicate, exterminate » strike root, implant, embed) shall be fruitful (ingreasing the faith if Israel). The Spirit of יהוה shall rest (נוח To rest, lie, lie/lay down, rest satisfied, please, comfort, laid to/let/set at rest/ease, relax, die, place, be quiet, pacify, calm, repose, immobilize » leave alone/behind, abandon, deposit, settle down, put » permit, let, consent » assume, suppose, presume » admit » encamp » bring an offering of sweet savour) upon Him – the Spirit of wisdom (חכם To be wise/ intelligent/ clever/ learned/ subtle » sophisticate) and understanding (בין To understand, know, perceive, be wise, study, teach, explain, discern, deduce, reflect, survey, consider, ponder, contemplate, look attentively, observe, watch, interpolate » neutralize (chemistry) » (alt: בנן)), the Spirit of counsel (עצה To (cover with) wood » shut/close (eyes)) and might(גבר To be/grow strong/mighty, strengthen, reinforce, grow, increase, amplify » conquer, be victorious, overpower, overcome, prevail, prevail upon, sustain » confirm), the Spirit of knowledge (ודע To know, be acquainted with, be aware of something, understand, perceive, care for, regard, consider, respect » be skilful » appoint, assign, select » inform, notify, reveal oneself, declare, announce, teach » chastise, reprimand, rebuke, reprove, castigate, punish » cohabit, live together » (alt: הדע, ידע)) and of the fear (ירא To fear, frighten, dread, be afraid » revere, stand in awe, honour) of יהוה, and shall make Him breathe (רוח To widen, spread, (make/leave) space, be widespread/spacious, extend, be roomy/in comfortable circumstances, air, ventilate, feel with the spirit of, relieve, feel relieved/easy » gain, earn, profit » smell, scent, sniff, nose, track, detect » (alt: ריח, רחרח)) in the fear of יהוה. And He shall not judge by the sight of His eyes, nor decide by the hearing of His ears.

But with righteousness He shall judge the poor, and shall decide with straightness for the meek ones of the earth, and shall strike the earth with the rod of His mouth, and slay the wrong with the breath of His lips.

The Mashiach will speak and it will happen, like Mosheh did spoke and it happened. The authority that can not be given, by only God-Him-Self.

The messenger of God, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them,

Rashi Chumash by Rabbi Shraga Silverstein

And the angel of G-d (Elokim), who went before the camp of Israel, turned and went behind them [to separate the Israelites from the Egyptians and to receive the projectiles intended for them. ("Elokim" connotes justice. Israel was being judged at that moment for survival or for destruction along with the Egyptians)]. And [when it became dark and the pillar of fire supervened], the pillar of cloud turned from before them and stood behind them [to "darken things" for the Egyptians].

KK:

Word אלוקם is used in Aramaic texts and Targums like יי is replacing יהוה at Aramaic translations. Later it has been also ה' as HaShem like Chasidism likes to write it down. I believe also that dark was not the thing but imaginable living-force-of-God that was present and witch Yeshayahu said 6:5 and I said, “Woe to me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips – for my eyes have seen the sovereign, יהוה of hosts.” He was afraid what would happen, but Saraph did help him, like He did helped Israel in that moment, as Saraph was doing heavenly altar service 6:6, 7 And one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the slaughter-place. And he touched my mouth with it, and said, “See, this has touched your lips; your crookedness is taken away, and your sin is covered.” As we can observe here these Seraph’s where mighty ones of God, the Hosts that did service before HaShem. The Saraph stands for שׂרף to burn, blaze, fire » cover with resin » absorb, consume, devour » quaff, sip, suck, swallow, drink in. They are Singers and worshippers, Guards and Servants. It can also see this certain word of the stone witch removed sins: רשף to burn, spark, flash, be feverish, glow, and heat up. Both are like counter parts of each others.

Exodus 14:19 וַיִּסַּ֞ע vai•yis•Sa' removed מַלְאַ֣ךְ mal•'Ach And the angel, messinger etc. הָאֱלֹהִ֗ים ha•'E•lo•Him, of God הַהֹלֵךְ֙ ha•ho•leCh which went לִפְנֵי֙ lif•Nei before מַחֲנֵ֣ה ma•cha•Neh the camp יִשְׂרָאֵ֔ל Yis•ra•'El, of Israel וַיֵּ֖לֶךְ vai•Ye•lech and went מֵאַחֲרֵיהֶ֑ם me•'a•cha•rei•Hem; behind וַיִּסַּ֞ע vai•yis•Sa' went עַמּ֤וּד 'am•Mud them and the pillar הֶֽעָנָן֙ he•'a•Nan of the cloud מִפְּנֵיהֶ֔ם mip•pe•nei•Hem, from before their face וַיַּֽעֲמֹ֖ד vai•ya•'a•Mod and stood מֵאַחֲרֵיהֶֽם׃ me•'a•cha•rei•Hem. behind

KK:

Malakh halakh Messenger went, behind them as covering, like Seraphs do. They are called other name in Ezekiel Cherub, but as described to do same work, as Saraph here, I see no difference.

Ezek. 28:12-19

“Son of man, take up a lamentation for the sovereign of Tsor, and you shall say to him, ‘Thus said the Master יהוה, “You were sealing up a pattern, complete in wisdom and perfect in loveliness. “You were in Ěḏen, the garden of Elohim. Every precious stone was your covering: the ruby, topaz, and diamond, beryl, shoham, and jasper, sapphire, turquoise, and emerald and gold. The workmanship of your settings and mountings was prepared for you on the day you were created. “You were the anointed keruḇ that covered. And I placed you; you were on the set-apart mountain of Elohim. You walked up and down in the midst of stones of fire. “You were perfect in your ways from the day you were created, until unrighteousness was found in you. “By the greatness of your trade you became filled with violence within, and you sinned. So I thrust you from the mountain of Elohim, and I destroyed you, O covering keruḇ, from the midst of the stones of fire. “Your heart was lifted up because of your loveliness; you corrupted your wisdom for the sake of your splendour. I threw you to the earth; I laid you before sovereigns, to look at you. “You profaned your set-apart places by your many crookedness’s, by the unrighteousness of your trading. Therefore I brought forth fire from your midst. It has devoured you, and I turned you to ashes upon the earth before the eyes of all who see you. “All who knew you among the peoples were astonished at you. Waste you shall be, and cease to be, forever.”

KK:

That heavenly Host was dressed like Kohein HaGaddol, but betrayed man, why Chavah believed? Why not, this one was the High Priest of God, before the altar that where in heavens, like those ones are described as glorious one. Shemhazai, Shamhai, zemysai, Samael, many names of the old Dragon, Levyatan, Levy-a-tan, priestly snake or lizard, Nachash-oph, flying serpent and so on.

Ibn Ezra on Exodus 14:19:1

AND THE ANGEL OF GOD. This took place before speak unto the children of Israel, that they should go forward (v. 15). Its meaning thus is, and the angel of God had already removed. I have already showed you many such instances. Now because these three verses are connected to each other and each one has seventy-two letters we find in them, as stated in the books, the sign of the secret of God’s explicit name. However, in my opinion it is so written because, as I will explain in the Torah portion Ki Tissa, the numerical value of God’s glorious name comes to seventy-two. The Book of Raziel states that one who wants to query the heavenly powers in a dream should read the verse, Now it came to pass in the thirtieth year, etc. (Ezek. 1:1), for it contains seventy-two letters.

Ibn Ezra on Exodus 14:19:2

THE ANGEL OF GOD. The reference is to the great prince who goes in the cloud, concerning whom it is written, and the Lord went before them by day (Ex. 13:21). When this angel, who went before the camp of Israel, moved and went behind them, the pillar of cloud moved with him. Let the one who identifies the angel of God with the cloud show us where we find the pillar of cloud called the angel of God. Furthermore, if the angel and the pillar are one and the same, why is and the pillar of cloud removed from before them repeated? If he should answer that Scripture repeats the same idea in different words, then we respond that it is not the manner of Scripture to repeat itself except in prophecy or reproof. Moreover, it is unfit to repeat oneself when reporting how something happened.

Or HaChaim on Exodus 14:19:1

ויסע מלאך האלוקים, The angel of the Lord travelled, etc. This verse is in perfect agreement with what we explained on 13, 21 that the Israelites enjoyed the presence of three distinct clouds which accompanied them and served their specific needs. 1) The cloud which travelled ahead of them to serve as a moving pathfinder indicating the direction the Israelites were to take. 2) The cloud which protected them from the heat of the sun. 3) The pillar of fire which lit up the way for them at night. In our verse G'd informs us of what He did on that particular night (of the 21st of Nissan). The angel of the Lord referred to in our verse as "travelling" was the cloud which normally travelled ahead of the Israelites showing them the way and which is described in Deut. 1, 33 as travelling in front of the Israelites. In this instance this cloud moved behind them. The Torah also informs us that the cloud whose daytime function it was to protect the Israelites from the sun's heat also now took up its position behind the camp of the Israelites. In other words the two clouds normally in front of the Israelites moved behind them. The reason the second cloud was needed in that position was in order to darken the atmosphere in front of the Egyptians so that they could not know exactly where the Israelites were encamped; this is why the Torah says: "the cloud remained (in its position) and (the other cloud) lit up the night. Seeing that the camp of the Israelites was brightly illuminated by the pillar of fire, the other cloud had to blot out that light from in front of the Egyptians. [The term "angel of the Lord" is used to tell us that the angel assumed the form of a cloud, etc. Ed.]

Ramban on Exodus 14:19:1

AND THE ANGEL OF G-D JOURNEYED. Rabbi Abraham ibn Ezra commented that the angel of G-d is the great prince [Michael], who went in the cloud. It is to him that Scripture refers when it said, and the Eternal went before them. When this angel, who went before the camp of Israel, journeyed and went behind them, the pillar of cloud journeyed with him. And there was the cloud and the darkness between the camp of Egypt and the camp of Israel, but it gave light by night through the pillar of fire to Israel, as it did on other nights, in order to enable them to traverse the sea, for it was at night that they traversed it.

In my opinion, that which Scripture says, and the angel of G-d journeyed, occurred at the beginning of the night. The angel of G-d, who went before the camp of Israel alludes to the Celestial Court of the Holy One, blessed be He, which is known as the attribute of justice, [which is called] “angel” in certain places of Scripture. It was he who dwelled in the pillar of fire and went before them by night to give them light. Therefore Scripture here mentions [not the Tetragrammaton, which indicates the attribute of mercy, but] ha’Elokim (G-d), [the name which denotes the attribute of justice]. It is possible that [the word malach (angel)] is not in a construct state [meaning “the angel of”] but instead is in apposition.

Now I have seen in the Mechilta of Rabbi Shimon ben Yochai: “Rabbi Yonathan the son of Yochai asked Rabbi Shimon the son of Yochai, ‘Why is it that in all places it is written, the angel of the Eternal, and here it is written, the angel of ‘Elokim’ (G-d)?’ Rabbi Shimon answered him, ‘Elokim everywhere denotes “Judge” [literally: judgment], etc.’” The Rabbis thus alluded to that which we have said.

Thus [the angel] now journeyed in the pillar of fire from before the camp of Israel and went behind them, and the pillar of cloud from before them also journeyed and stood behind them. Thus the two pillars were behind the camp of Israel. Scripture then reverts [in Verse 20] to explain that the pillar of cloud came between the camp of Egypt and the camp of Israel, that is to say, the pillar of cloud did not intervene between the pillar of fire and the camp of Israel, but rather it interposed between the camp of Egypt and the pillar of fire. And there was the cloud and the darkness between the two camps, with the pillar of fire giving light to Israel, even though it was behind them, because it was high, [thus illuminating the way for them to pass through the sea, as explained above.] The pillar of cloud did not obstruct the illumination from reaching them as it did to the Egyptians. This is the meaning of the verse, and it gave light by night, since the pillar of fire illuminated the night for them.

This was not as on all other nights, when its function was to lead them the way, for on that night it did not go before them, [but instead the pillar of fire remained stationary]. This was so because if the pillar of fire would have gone before Israel as on other nights [when they journeyed], and the pillar of cloud was between the two camps, then the Israelites would have passed through the sea quickly. Consequently, the Egyptians would not have seen them, and they would not have come after them. However, now [that the pillar of fire was stationary] the Israelites walked slowly, and since there was no great distance between the camps, the Egyptians saw the camp of Israel from the midst of the cloud, and they followed them. They saw the fire out of the midst of the cloud, but they were not able to approach them because of the two pillars which interposed.

This is the sense of the verse, and the one [camp] came not near the other all the night. And it came to pass in the morning-watch, that the Eternal looked forth upon the host of the Egyptians through the pillar of fire and of cloud, meaning: He removed the pillar of fire from the camp of Israel, as was customary on all days, and today He put it [in a position] overlooking the camp of Egypt. It was thus between the Egyptians and the pillar of cloud which served Israel by day. And He confounded the camp of Egypt by causing the pillar of fire to bear down upon them with its great heat reaching them, and the flame burned up the wicked. Now I have already explained in the story of Creation that the element of fire is called “darkness,” and the cloud and the darkness [mentioned in Verse 20] accordingly mean the pillar of fire and the pillar of cloud. To all Israel, the pillar of fire had given light because of its high position [as explained above], but now it darkened for the Egyptians, because it came together with the pillar of cloud, which caused it to darken just as the sun when covered by a cloud. Thus He did everything by means of these two pillars. This is the correct interpretation of these verses.

KK:

Yehos. 5:14 And He said, “No, for I have now come as Captain of the host of יהוה.” And Yehoshua fell on his face to the earth and did obeisance, and said to Him, “What is my Master saying to His servant?” I don’t see this ordinary meeting, because this was the next thing that this One said: Yehos. 5:15 And the Captain of the host of יהוה said to Yehoshua, “Take your sandal off your foot, for the place where you stand is set-apart.” And Yehoshua did so. And this was one thing too Yehos. 6:2-5 and יהוה said to Yehoshua, “See! I have given Yeriḥo and its sovereign, mighty brave men, into your hand.

“And you shall go around the city, all the men of battle going around the city once. Do this for six days.

“And let seven priests’ bear seven shopharot of the yoḇelim before the ark, and on the seventh day go around the city seven times while the priests blow with the shopharot.

“And it shall be, when they make a long blast with the horn of a yoḇel, and when you hear the voice of the shophar, that all the people shout with a great sound. And the wall of the city shall fall down flat, and the people shall go up every man straight before him.” These instructions did come from LORD that was in this moment, the Messenger שַׂר־צְבָֽא־יהוה Sar-tzeva-Adonai in gematria 619 המשיח בן יוסף בלב דוד The Messiah son of Joseph in the heart of David or כבוד אלהי ישראל Glory to the God of Israel or שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ Send an angel before you or תורה האב Torah the Father.

Also as it was said “on seventh day they will blow sofars and then Yobel”

Lev. 23:3 ‘Six days work is done, but the seventh day is a Sabbath of rest, a set-apart gathering. You do no work; it is a Sabbath to יהוה in all your dwellings.

Lev. 23:5 ‘In the first new moon, on the fourteenth day of the new moon, between the evenings, is the Pĕsaḥa to יהוה. Footnote: a Passover.

Lev. 23:6 ‘And on the fifteenth day of this new moon is the Festival of Matzot to יהוה – seven days you eat unleavened bread.

Lev. 23:10, 11 “Speak to the children of Yisra’ĕl, and you shall say to them, ‘When you come into the land which I give you, and shall reap its harvest, then you shall bring a sheaf of the first-fruits of your harvest to the priest. ‘And he shall wave the sheaf before יהוה, for your acceptance. On the morrow after the Sabbath the priest waves it.

Lev. 23:15, 16 ‘and from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, you shall count for yourselves: seven completed Sabbaths. ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a new grain offering to יהוה.

Lev. 23:24 “Speak to the children of Yisra’ĕl, saying, ‘In the seventh new moon, on the first day of the new moon, you have a rest, a remembrance of Teru‛ah, a set-apart gathering.

Lev. 23:27 “On the tenth day of this seventh new moon is Yom haKippurim. It shall be a set-apart gathering for you. And you shall afflict your beings, and shall bring an offering made by fire to יהוה.

Lev. 23:32 ‘It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the new moon at evening, from evening to evening, you observe your Sabbath.”

Lev. 23:34 “Speak to the children of Yisra’ĕl, saying, ‘On the fifteenth day of this seventh new moon is the Festival of Sukkot for seven days to יהוה.

Lev. 23:36 ‘For seven days you bring an offering made by fire to יהוה. On the eighth day there shall be a set-apart gathering for you, and you shall bring an offering made by fire to יהוה. It is a closing festival, you do no servile work.

Lev. 23:41 ‘And you shall celebrate it as a festival to יהוה for seven days in the year – a law forever in your generations. Celebrate it in the seventh new moon.

Rashbam on Exodus 14:19:1

ויסע מלאך האלוקים, the one that was guiding the pillar of cloud and the column of fire respectively in front of the marching columns of Israelites, changed positions and moved behind the columns of marching Israelites instead.

Rashbam on Exodus 14:19:4

ויסע עמוד הענן מפניהם ויעמוד מאחריהם, this was the result of the angel repositioning himself. The purpose of the angel’s move now was to create a barrier between the Israelites and the Egyptians approaching from behind. The angel created a barrier of darkness, impenetrable to artificial means of lighting up the area in front of the Egyptians. (As described in Joshua 24, 7). As a result, the Egyptians did not draw nearer to the Israelites during the entire night.

Rashi on Exodus 14:19:1

וילך מאחריהם AND WENT BEHIND THEM to divide the camp of Egypt from the camp of Israel and to receive the arrows and the missiles of the Egyptians. Everywhere it says “The Angel of the Lord (ה׳)” whilst here we have The Angel of God (אלהים).”! The name אלהים really denotes, wherever it occurs, “Judge” (lit., “judgment”). Therefore the use of this term here teaches us that Israel was, at that moment, arraigned in judgment, whether to be saved or to be destroyed together with Egypt (Mekhilta d'Rabbi Yishmael 14:19).

Rashi on Exodus 14:19:2

ויסע עמוד הענן AND THE PILLAR OF CLOUD WENT [FROM BEFORE THEM] — When it became dark and the pillar of cloud handed over the camp to the pillar of fire, the cloud did not go away as it was accustomed to go away altogether in the evening, but it went and betook itself behind them to make it dark for the Egyptians.

KK:

עַמּ֤וּד הֶֽעָנָן֙ Pilar of the Cloud in Gematria 295 same as אלוהים ברא ”God created” and

אני אלפא ואני אומגה ”I am Alpha and I am Omega” as Aleph and Tav, first and last, means Torah was the cloud. המחאך הגואל מיוחד במינו The redeemer is one of a kind (Iyov 19:25 For I know that my Redeemer lives, and as the Last shall rise over the dust;)and הכרמל Carmel (Eliyahu slain the prophets of Ba’al 450 and Asherah 400)

Sforno on Exodus 14:19:1

ההולך לפני מחנה, in the column of fire.

Sforno on Exodus 14:19:2

וילך מאחריהם, in order to (melt) dissolve the very chunks of water which had frozen in order to enable the Israelites to cross on a dry seabed, and to turn the seabed into a slimy mass which would spell doom for the Egyptians. At this juncture there was no need for the pillar of cloud to be at the head of the marching Israelites. The dry path in the water was their guide

Sforno on Exodus 14:19:3

ויעמד מאחריהם. Behind the Israelites and behind the column of fire.

KK:

עמוד האש pillar of fire At gematria 426 בית דוד house of David or דויד המלך בקץ הימין King David in the right end or מוֹשִׁיעַ savour

Siftei Chakhamim, Exodus 14:19:1

To receive the arrows and the projectiles of the Egyptians. . . Re”m explains that the angel of Elokim moved [behind them] as soon as the Egyptians came upon them. This was to separate the Egyptian camp from the camp of B’nei Yisrael and to absorb the arrows and projectiles. But the pillar of cloud moving behind them and the moving of the angel were separate matters. The pillar of cloud was to make it dark for the Egyptians. Question: Why does Rashi later say in 19:4 that the cloud absorbed the arrows, etc? The answer is: As soon as the Egyptians came, the angel went behind them to separate and to absorb the arrows etc. But the cloud was still in front of them until it completed its tour over the camp and gave way to the pillar of fire. Then the pillar of cloud moved behind them to make it dark for the Egyptians, and the angel departed. But the Mechilta states that the cloud and the angel absorbed the arrows, etc. The commentators resolve this matter; see Kitzur Mizrachi.

Tur HaArokh, Exodus 14:19:1

ויסע מלאך האלוקים ההולך לפני מחנה ישראל, “the angel of G’d who had been travelling in front of the camp of the Israelites, moved, etc.” Some commentators believe that the angel mentioned here was the one that manifested itself as the pillar of fire by night, in order to provide for the Israelites at night. The reason this pillar of fire is called “angel,” is that it descended from the celestial regions just as angels are in the habit of doing. During that night the angel took up position behind the Israelites, in order to protect them against the pursuing Egyptians who were closing in on them. As soon as the pillar of fire that had travelled ahead of them had changed position, the pillar of cloud also changed position on their account, taking up position behind them in order that the Egyptians would not be able to see exactly where the Israelites ahead of them were located. Instead of the pillar of cloud departing at night as it had been doing so far, on this occasion it remained “on duty,” but instead of in front of the people, behind them. It darkened the atmosphere making it harder for the Egyptians to see. Ibn Ezra describes the angel in question as the שר הגדול, the commander in chief of the celestial armies. He was usually accompanying the Israelites by “marching” in front of them. It is this angel that the Torah had had in mind when writing: “and the Lord was walking ahead of them by day, etc.” (Verse 21)

Chullin 92a:10

Rabbi Yehoshua ben Levi interprets it with reference to the gifts that God gave the Jewish people, as Rabbi Yehoshua ben Levi said: “Vine”; this is a reference to the Torah. “Three branches”; this is a reference to the miraculous items that accompanied the Jewish people in the wilderness and sustained and protected them: The well, the pillar of cloud, and the manna. “And as it was budding, its blossoms shot forth”; these are the first fruits that are brought to the Temple. “And its clusters brought forth ripe grapes”; these are the wine libations.

Rosh Hashanah 3a:2

About this, Rabbi Abbahu said: Do not read the verse as: “And they saw [vayiru]”; rather, read it as: “And they were seen [vayeira’u]” by others, because the cover of the clouds of glory had been removed from them. And the next word, “that [ki],” should be understood as meaning because, in accordance with the statement of Reish Lakish, as Reish Lakish said: The word ki is used in the Bible in four senses: If, perhaps, but, and because. Therefore, the verse should be understood as follows: And all the congregation was seen, i.e., revealed, because Aaron had died. This shows that at the time of Aaron’s death Sihon was still alive; perforce, Moses’ oration, which was delivered after he had slain Sihon, must have occurred later.

Bereishit Rabbah 35:3

"I have set My bow [qeshet] (Genesis 9:13)": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. "When I bring clouds over the earth (Genesis 9:14)": Rabbi Yudan in the name of Rabbi Yudan son of Simon: "Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant". "When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, "and all living creatures, all flesh that is on earth": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said "We must receive farewells a second time". One of them interpreted and said to them: "So it is written: "Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)". Teaching what does it say: "Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go "to their tents". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: "Furthermore, when Joshua sent them". Rabbi Yudan said: "The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: "and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)"". And another interpreted that thus it is written: "On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)". Teaching what does it say: "On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: "On the twenty-third day of the seventh month he dismissed the people". Rabbi Levi said: "It is written: "They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: "You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: "All of you are from the children of the World to Come", and the later blessing was greater than the first, as it is said: "and went to their homes, joyful and glad of heart (1 Kings 8:66)". Rabbi Yitzchak said: ""Joyful" because they found their wives pure, and "glad of heart" because they became pregnant with males". Rabbi Levi said: "He emitted a divine voice that said to them: "All of you are from the children of the World to Come"". And another interpreted that thus it is written: "She went away (2 Kings 4:5)". Teaching what does it say: "She came and told the man of God (2 Kings 4:7)"? Rather "and the oil stopped (2 Kings 4:6)" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: "And you and your children can live on the rest (2 Kings 4:7)": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: "As it is written: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)". Teaching what does it say: "And the pillar of cloud shifted from in front of them and took up a place behind them"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians". And another interpreted: "It is written: "When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): "between God": this is the measure of judgment above, "and all living creatures, all flesh that is on earth": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable". And one from them interpreted: "Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)" and in another place it says: "She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)". "Your goods": these are the commandments and good deeds. "Your goods": these are gemstones and pearls". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: "My goods and your goods cannot equal her "For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: "Send to me something of a value like the value of this". So Rabbi sent to him a mezuzah. He sent and said to him: "I sent to you an item of great value and you sent to me an item whose value is one polar!" He said to him: "My goods and your goods cannot equal her". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: "When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)": "When you walk it will lead you" in this world. "When you lie down it will watch over you": in the time of death. "And when you are awake it will talk with you": in the future to come".

Mekhilta DeRabbi Shimon Ben Yochai 3:1

And Moshe was a shepherd and a gentleman in a fire out of the bush. Rashbi tells what God Almighty discovered from my name and would talk to Moshe out of the bush, what this bush is tougher than any tree in the world and every bird that enters it does not go right out of it but cuts limb organs, so that Egyptian labour is difficult before the place of every slave in the world. A slave or slave Ben Horin never left Egypt but only Hagar said (Genesis 2: 2) and Pharaoh would go on him and send him and his wife and all that he had: Merom and he would talk to Moshe out of the bush as long as Israel was in such trouble

Mekhilta d'Rabbi Yishmael 15:1:6

(Exodus 15:1) "For He is high on high": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) "My first-born son is Israel," and I exalted Him in Egypt, viz. (Isaiah 30:29) "The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L rd, to the Rock of Israel." Variantly: He exalted me at the (Red) Sea, viz. (Exodus 14:19) "And the angel of G d who went before the camp of Israel, etc." I, likewise, exalted Him at the sea and chanted song before Him, viz. "I shall sing to the L rd for He is high on high." Variantly: "for He is high on high": He is exalted (now) and is destined to be exalted, viz. (Isaiah 2:12) "For there is a day for the L rd of hosts over all the exalted and high and against all the uplifted — and he will be brought low", and (Ibid. 13) "against all the lofty and exalted cedars of Levanon", and (Ibid. 16) "against all the ships of Tarshish, and against all the splendid palaces", and (Ibid. 17) "the height of man will be lowered, and the pride of men will be brought down, and the L rd alone will be exalted on that day", and (Ibid. 18) "all the false gods will disappear." Variantly: "for high on high": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) "His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage," (11) "they send out their young, (sprightly) as sheep; their children prance about." (12) "they raise (their voices) with drum and harp; they rejoice at the sound of the flute." What do they say? (15) "What is the Almighty that we should serve Him, and what will we gain if we pray to Him?" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) "A vapor rose from the earth and watered the entire face of the ground!" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." They set their eyes (["eineihem" for erotic gazing]), the higher (the males) upon the lower (the female) in order to vent their lust, and the Holy One Blessed be He opened against them wells ("mayanoth" [like "eineihem"]) from above and below to destroy them, as it is written (Ibid. 11) "On this day, all the fountains of the great deep burst, and the windows of heaven were opened." And thus do you find with the men of the tower (of Bavel) that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Genesis 11:4) "And they said: Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves lest we be scattered, etc." (Ibid. 6-8) "And the L rd said … Let us go down, etc…. And the L rd scattered them from there, etc." And thus do you find with the men of Sodom, that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Iyyov 28:5-8) "A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion." The Sodomites said: We need no men to come to us. Food "sprouts" from us, and silver and gold and precious stones and pearls sprout from us. Let us come and forget the way of the wayfarer from our land — At which the Holy One Blessed be He said to them: Fools that you are! Do you vaunt yourselves in the good that I have bestowed upon you! You have said: Let us forget the Torah of the foot (i.e., the wayfarer) from our land. I, likewise, will "forget" you from the world, viz. (Ibid. 4) "A stream (of fire and brimstone) burst forth from its source (upon Sodom and Gomorrah), who (i.e., the people of Sodom) caused the (codes of the) wayfarer to be forgotten." And (Ibid. 12:6) "The tents of robbers are at peace, and those who anger G d dwell secure." Where from? From what? (Ibid.) "from what G d has brought into his (the evildoer's) hand." And thus is it written (Ezekiel 16:50) "And they (the men of Sodom) were haughty and committed abomination before Me, and I removed them (from the world) when I saw (their ways). And (Ibid. 49) "Behold, this was the sin of Sodom, your sister. She and her daughters had pride, surfeit of bread, and peaceful serenity — wherefore she did not strengthen the hand of the poor and the needy. And thus is it written (Genesis 13:10) "Before the L rd destroyed Sodom and Gomorrah, it (Sodom) was like the Garden of the L rd, like the land of Egypt." What is written afterwards? (Genesis 19:33) "And they (the daughters of Lot) made their father drink wine that night." Whence did they have wine in the cave? The Holy One Blessed be He "readied" it for them, as in (Yoel 4:18) "And it will be on that day, that the mountains will drip wine. (If the Holy One Blessed be He thus "readies" (things) for His angerers, how much more so for the doers of His will!) And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) "And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt," and it is written (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea, etc." And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) "And Sisra massed all his chariots, nine hundred iron chariots, etc.", and it is written (Ibid. 5:20) "The stars fought from heaven. From their courses they fought against Sisra." And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) "And Samson said to his father: Take her for me, for she is just in my eyes," and it is written (Ibid. 16:21) "And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah." R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah. And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) "And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc." He as an "eternal Nazirite," who had to shave once every twelve months, viz. (Ibid. 15:7-8) "And it was at the end of forty years that Avshalom said to the king, etc." R. Yossi Haglili says: He was a "Nazirite of days," who shaved once in thirty days, viz. (Ibid. 14:26) "And it was from days to days that he shaved, etc." Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) "And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…" (and he was undone by his hair and was killed.) And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) "Through your envoys you have blasphemed the L rd, etc.", and (Ibid. 24) "It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.", and (Ibid.) "An angel of the L rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc." They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) "So how can you refuse anything even to the deputy of one of my master's lesser servants, etc." (Ibid. 19:21-22) is the thing that the L rd spoke concerning him … Whom have you blasphemed, etc." and (Isaiah 10:32) "This same day at Nov he shall stand and waver his hand, etc." And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) "And you said in your hearts … I will mount the heights of a cloud, etc." What is written afterwards? (Ibid. 15) "Instead, you will be brought down to Sheol, etc." And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) "Tyre, you have said: I am the quintessence of beauty, etc." And of Malchah it is written (Ibid. 28:2) "You have set your heart like the heart of G d, etc." And about Tyre it is written (Ibid. 26:3) "Behold, I (the L rd) am against you, O Tyre, etc." And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc." — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written "for He is high on high." (Exodus 15:1) "A horse and its rider He has cast into the sea": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) "And he took six hundred choice chariots"? __ When Israel does the will of the L rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) "When you go out to war against your enemy and you see horse and chariot." Now was there only one horse and one chariot? __ When Israel does the will of the L rd, etc." "a horse and its rider": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: "a horse and its rider" together He cast into the sea. One verse (here) states "ramah vayam" ("He lifted into the sea"), and another, (Ibid. 9) "yarah vayam" ("He cast into the sea'). How are these two verses to be reconciled? "ramah" — they rose to the heights; "yarah" — they descended to the depths. Variantly: When Israel saw the plenipotentiary of the kingdom (Egypt) falling, they began to exult. And thus do you find, that the Holy One Blessed be He is not destined to exact punishment of the kingdoms in time to come without first exacting punishment of their plenipotentiaries, viz. (Isaiah 24;21) "And it will be on that day that the L rd will exact punishment of the hosts of heaven on high, etc.", and (Ibid. 14:12) "How you have fallen from heaven, glowing morning star" (the plenipotentiary of Bavel), followed by (Ibid.) "How you (Nevuchadnezzar) have been scooped down to the earth, you who cast lots over the nations!" And (Ibid. 34:5) "For My sword has been sated in the heavens," followed by (Ibid.) "Behold, it shall descend upon Edom, etc." "a horse and its rider": The Holy One Blessed be He brings horse and rider, stands them in judgment, and says to the horse: Why did you pursue My children? The horse: An Egyptian spurred me on against my will, viz. (Ibid. 14:23) "And Egypt pursued, etc." The L rd to Egypt: Why did you pursue My children? The Egyptian: The horse spurred me on against my will, viz. (Ibid. 15:19) "When the horse of Pharaoh came with its chariot and its riders, etc." What does the L rd do? He mounts the man of the horse and judges both of them together, viz. "a horse and its rider He cast into the sea." Antoninos asked Rabbeinu Hakadosh: When a man dies and his body disintegrates, how can the Holy One Blessed be He stand him in judgment? Rabbeinu Hakadosh: Before you ask me about the body, which is tamei (impure), ask me about the soul, which is pure (i.e., How can that stand for judgment?) (Rabbeinu Hakadosh, continuing:) This may be compared to (the instance of) a king of flesh and blood, who had a beautiful orchard, etc. (see Sanhedrin 91a and b). Issi b. Yehudah says: It is written here "horse," unqualified (i.e., the punishments of the horse are not specified), and, elsewhere, "horse," qualified, viz. (Zechariah 12:4) "I will smite every horse with craze, and its rider with distraction. But I will open My eyes to the house of Yehudah, and every horse of the peoples I will smite with blindness," and (Ibid. 14:12) "And this will be the plague with which the L rd will strike all the peoples who massed against Jerusalem, etc.", and (Ibid. 15) "And thus (i.e., as that of the men) will be the plague of the horse, the mule, the camel, and the ass, etc." Just as in the qualified, five smitings, so, in the unqualified, five smitings.

Mekhilta d'Rabbi Yishmael 14:19:1

(Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc.": R. Yehudah says: This verse is rich in allusions. An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven." He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well." R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L rd found her" — (Ibid. 9) "and the angel of the L rd said to her" — (Exodus 3:2) "and an angel of the L rd appeared to him" — And here it is written "and the angel of G d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)

Midrash Tanchuma, Re'eh 9:1

(Deut. 12:29:) When the Lord God has cut off the nations.” A parable: To what is the matter comparable? To a king who planted a vineyard within his field, but within [that field] were great cedars and thorns. The king went and cut down the cedars and left the thorns. His servants said to him, “Our lord king, the thorns which catch our clothes you have left [standing]; but you have cut down the cedars?” He said to them, “If I had left the cedars and cut down the thornbushes, how should I have fenced in my vineyard. So also Israel is the vineyard of the Holy One, blessed be He, as stated (in Is. 5:7), “For the vineyard of the Lord of hosts is the House of Israel.” He brought Israel into the land and cut down the cedars that were in it, as stated (in Amos 2:9), “Yet I destroyed the Amorites before you, whose stature was like the cedars in height.” But he left their children and their children's children so that Israel would observe the Torah, as stated (in Jud. 3:1), “Now these are the nations which the Lord left to test Israel,” “whether they are keeping the commandments of the Lord” (Jud. 2:22). So when the vineyard stands in its place in the service of the Torah, then (according to Is. 33:12) “The peoples shall become burnings of lime, thorns cut down that are burned in the fire].” It is also written (in Is. 40:17), “All the nations are as nothing before Him….” And so do you find when Israel left Egypt. Look at what Pharaoh did. “He took six hundred choice chariots…” (Exod. 14:6). Thirty men went out against each and every one of Israel. See how many multitudes went out with Pharaoh! When Israel saw them, they were terrified before them. What is written (in Exod. 14:19)? “And the angel of God travelled.” And Israel was saying, “Who can stand against these?” The Holy One, blessed be He, said to them, “By your lives, all these are as unimportant before Me as [if they were only] a single man or a single chariot, as stated (in Exod. 15:19), “When the horse (in the singular) of Pharaoh came….” And [so] they all died in a single breath (rt.: nshp), as stated (in Exod. 15:10), “You blew (rt.: nshp) with Your wind, and the sea covered them.” Similarly Gog and Magog are going to come against Israel in the future, and all of them will also all be burnt with one burning, as stated (in Ezek. 38:22), “I will enter into judgment against him with pestilence and with blood […].” At that time (according to Ezek. 38:23), “And I will be magnified, be sanctified, and be made known before the eyes of many nations; and they shall know that I am the Lord.”

Midrash Tanchuma, Beshalach 12:1

For He is highly exalted (Exod. 15:1). He exalted me and I exalted Him. He exalted me in Egypt, saying: Israel is My son, My firstborn (Exod. 4:22), and I exalted him in Egypt, saying: Ye shall have a song as in the night when a feast is hallowed (Isa. 30:29). He exalted me at the sea: And the angel of God, who went before the camp (Exod. 14:19), and I exalted Him at the sea: I will sing unto the Lord (ibid. 15:1). He is exalted in this world and will be exalted in the world-to-come, as it is said: For the Lord of hosts hath a day upon all that is proud and lofty, and upon all that is lifted up, and it shall be brought low; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up; and upon every lofty tower, and upon every fortified wall, and upon all the ships of Tarshish, and upon all delightful imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and the Lord alone shall be exalted in that day. And the idols shall utterly pass away (Isa. 2:12–18).

Pirkei DeRabbi Eliezer 42:3

Moses spoke before the Holy One, blessed be He, saying: Sovereign of all worlds ! The enemy is behind them, and the sea is in front of them, which way shall they go forward? What did the Holy One, blessed be He, do? He sent Michael, and he became a wall of fire between (Israel and) the Egyptians. The Egyptians desired to follow after Israel, but they are unable to come (near) because of the fire. The angels beheld the misfortune of Israel all the night, and they uttered neither praise nor sanctification to their Creator, as it is said, "And the one came not near the other all the night" (Ex. 14:20).

Sifrei Bamidbar 83:1

(Bamidbar 10:34) "And the cloud of the L-rd was above them by day": From here they said: There are seven "clouds": (Bamidbar 14:14) "and in a pillar of cloud You go before them by day," (Shemot 14:19) "and the pillar of cloud turned from before them," (Bamidbar, 14:14) "and Your cloud stands over them," (Devarim 1:33) "and in cloud by day," (Bamidbar 9:19) "And when the cloud lingered over the mishkan," (Shemot 40:38) "For the cloud of the L-rd was on the mishkan by day," (Bamidbar 10:34) "And the cloud of the L-rd was above them by day." There were seven clouds — four on their four sides, one above, one below (to cushion their feet), and one before them, which lowered what was high and raised what was low, and killed the serpents and the scorpions, and swept and sprinkled before them. R. Yehudah says: There were thirteen (clouds) — two on each side, two above and two below, and one before them. R. Yoshiyah says: Four. Rebbi says: Two.

Pt: II

And this other place where we can see another example God’s action among Israel and Judah. There is later spoke in Ezekiel that there was word of God and stretch hand of God, both in there with Ezekiel at Chebar

The Word of the LORD came to the priest Ezekiel son of Buzi, by the Chebar Canal, in the land of the Chaldeans. And the Hand of the LORD came upon him there.)

Eze. 1:3 הָיֹ֣ה ha•Yoh came הָיָ֣ה ha•Yah expressly 1דְבַר־ de•var- The word יְ֠הוָה A•do•Nai of the LORD אֶל־ 'el- to יְחֶזְקֵ֨אל ye•chez•Kel came expressly unto Ezekiel בֶּן־ ben- the son בּוּזִ֧י bu•Zi of Buzi הַכֹּהֵ֛ן hak•ko•Hen the priest בְּאֶ֥רֶץ be•'E•retz in the land כַּשְׂדִּ֖ים kas•Dim of the Chaldeans עַל־ 'al- by נְהַר־ ne•har- by the river כְּבָ֑ר ke•Var; Chebar וַתְּהִ֥י vat•te•Hi came עָלָ֛יו 'a•Lav and שָׁ֖ם sham and there 2יַד־ yad- and the hand יְהוָֽה׃ A•do•Nai. of the LORD

KK:

יַד־יְהֹוָֽה in gematria 40 גאול redeemed

דְבַר־יְ֠הֹוָ֠ה in gematria 232 הַבְּרָכָה the blessing i.e. causing to kneel

God’s word equal to The Blessing that Torah is. Living Waters, cleansing water inside us, when we can concentrate on Torah then all other is gone and It makes us kneel.

Hand of LORD is upon us i.e. it is our redeemer, as Iyyov says I know my redeemer…

Rashi on Ezekiel 1:3:1

The word of the Lord was [revealed] Heb. הָיֹה הָיָה [lit. being was.] Our Sages said (Mechilta to Exod. 12:1): “[It] had already come,” because the Shechinah does not rest upon a prophet outside the [Holy] Land, except by having first rested upon him in the Land. We learned in a Baraitha of the Mechilta (Exod. 15:9): [The verse 2:1,] “Son of man, stand on your feet,” was the [actual] beginning of the Book, only there is no chronological order [in Scripture]. Others say that (12:1f.) “Son of man, compose a riddle,” is the [true] beginning of the Book. [Mechilta ends here.] I say that this prophecy was told to him before they were exiled, because it is appropriate to be said to him in the Land, for the community of the exile is not mentioned explicitly in it. It can be recognized as the beginning of his mission to them. Jonathan, too, paraphrased in that manner: The prophetic word from before the Lord was revealed to Ezekiel the son of Buzi the priest in the land of Israel; it returned a second time and spoke with him in the state of the land of the Chaldeans. Now Ezekiel was exiled with the “craftsmen and the sentries of the gates,” who were exiled with Jehoiachin.

KK:

The Craftsman אמון stands for Wisdom as same as Torah as it is said in Proverbs 8:30 “Then I was beside Him, a אָ֫מ֥וֹןmaster workman, And I was His delight, day by day Rejoicing before Him all the time,

Hes. 1:28 As the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the esteem of (weight of ) יהוה. And when I saw it, I fell on my face, and I heard a voice of speaking.

Hes. 2:1 And He said to me, “Son of man, stand on your feet, so that I speak to you.”

כְּבֹוד־יְהוָה weight of the LORD in Gematria 58 אביהם Their father

בֶּן־אָדָם Son of Man in Gematria 97 האלוהים The God.

it was their father The God, as Tehillim 8 states clearly:

O יהוה, our Master, how excellent is Your Name in all the earth, You who set Your splendour above the heavens!

Out of the mouth of babes and infants You have founded strength, Because of Your adversaries, To put an end to enemy and avenger.

For I see Your heavens, the work of Your fingers, The moon and the stars, which You have established.

What is man that You remember him? And the son of man that You visit him?

Yet You have made him a little less than Elohim,a And have crowned him with esteem and splendour. (Footnote: a Or - elohim.)

You made him rule over the works of Your hands; You have put all under his feet,

All sheep and oxen, And also the beasts of the field,

The birds of the heavens, And the fish of the sea, Passing through the paths of the seas.

O יהוה, our Master, How excellent is Your Name in all the earth!

Rashi on Ezekiel 1:3:2

The hand of the Lord Every expression of יַד mentioned in this Book or in any expression of prophecy is invariably an expression of compulsion, [implying] that the prophecy seizes him against his will, like a person going mad, destreze in Old French, compulsion.

Moed Katan 25a:13

Rav Naḥman bar Ḥisda raised an objection against this, and some say that it was Rav Ḥanan bar Ḥisda: Is it not stated: “The word of the Lord came [hayo haya] to Ezekiel the priest, son of Buzi, in the land of the Chaldeans” (Ezekiel 1:3), thereby implying that a prophet can prophesy outside of Eretz Yisrael?

KK:

At least Daniel and Ezekiel where Prophets outside land of Israel, and so was Mosheh, and don’t forget Avraham, Yitzak and Yakov. Whole world is land of God, i.e. Holy Land. But Centre of all is the Yerushalayim. So it was in Malki-Tzadek times and so it will be Messiah ben Yehudah haMelek times. as It is stated (Proverbs 8:29) “When He gave to the sea its law, So that the waters would not transgress His mouth, When He inscribed the foundations of the earth,

Ein Yaakov (Glick Edition), Moed Katan 3:9

(Fol. 25) When R. Huna died, the Rabbis intended to place the Holy Scrolls on his bier. Whereupon R. Chisda said to them: "Shall we do a thing unto him when he is dead, which he opposed when alive? For R. Tachlipha said: 'I myself saw that when R. Huna wanted to sit down on a bed on which the Holy Scrolls were lying, he would remove the mattress on the floor and place the scrolls upon it and then sit down.' Hence he was of the opinion that one must not sit on a bed upon which the Holy Scrolls are placed." They were not able to remove the bed [with the body] through the door and the Rabbis contemplated to remove it through the roof, whereupon R. Chisda remarked: "We have been taught by him that the due respect for a deceased scholar demands that he be removed through the door opening." They then wanted to place him on a smaller bed, but R. Chisda again remarked: "We have been taught by him that the respect for a deceased scholar demands that he be removed in the bed upon which he died, for R. Juda said in the name of Rab: 'Whence do we infer that a scholar is to be removed in his original bed? It is said (II Sam. 6, 3) And they conveyed the ark of God in a new wagon,' " etc. They finally broke away the door posts, and carried him out. R. Abba then began the following eulogy: "Our Rabbi was worthy that the Shechina should rest upon him, but Babylon prevented it. (R. Nachman b. R. Chasda, and some say Chanan b. R. Chasda, thereupon raised the following objection (Ez. 1, 3) The words of the Lord (Haya) came expressly unto Ezekiel. [Hence Babylon did not prevent the visitation of the Shechina?] Whereupon his father tapped him on the foot, saying: "Have I not warned you not to intrude with your questions? The word Haya [used in Ezekiel], means it had been some time ago but not any more.") When his body arrived in the land of Israel, R. Ami and R. Assi were informed that R. Huna had arrived. And [assuming that he came alive] they remarked: "When we were in Babylon we could not raise our heads on account of him [for his great learning], and now the time has come when he has followed us here!" They were then told that his coffin had arrived. R. Ami and R. Assi went out [to pay their respects], but R. Ila and R. Chanina did not go out. They then began to deliberate where to place his remains, and concluded to place it alongside of R. Chiya. For they said: "R. Huna diffused the Torah among Israel as much as did R. Chiya." The question then came up as to who should do the interring. R. Chaga said to them: "I will do it, for I was his disciple since the age of eighteen. I always kept myself ritually clean, and I have served him since then and knew his ways; [I even remember] that once it happened when the strap of his Phylactery [of the head] turned over, and he fasted forty days." When R. Chaga brought in the coffin into the arch, he noticed that [R.] Juda was resting at the right of his father and [R.] Hezekiah at his left. He heard [R.] Juda saying to his brother: "Rise for it would not be proper to leave R. Huna outside of the arch." When he arose, a pillar of fire arose with him. R. Chaga became frightened and, lifting up the coffin of R. Huna, he left the arch. And the reason why R. Chaga was not injured was because he lifted up R. Huna's coffin [which protected him].

Mekhilta d'Rabbi Yishmael 12:1:4

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honour of the Father and the father of the son; another, the honour of the Father, but not the honour of the son; another, the honour of the son, but not the honour of the Father. Jeremiah claimed the honour of the Father and the honour of the son, viz. (Eighth 3:42) "We have offended and rebelled" (the honour of the Father); "You have not forgiven" (the honour of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honour of the Father, but not the honour of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honour of Israel). Jonah claimed the honour of the son, but not the honour of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honour of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favour in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

Mishneh Torah, Prayer and the Priestly Blessing 13:9

On Shavuot, we read [the passage, containing the reading] Shiv'ah shavuot (Deuteronomy 16:9 . However, it is common custom to read [the passage,] Bachodesh hash'lishi (Exodus 19:1-20:23) on the first day of the festival. [The vision of God's] chariot (Ezekiel 1:1-28) is read as the haftarah.

On the second day, the passage describing the festivals, Kol hab'chor (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the haftarah.

Shulchan Arukh, Orach Chayim 494:1

The fiftieth day of the count of the Omer is the holiday of Shavuot. The prayer service is like the holiday of Passover, rather we say "the Holiday of Shavuot, the time of the giving of our Torah". We say full Hallel. We take out two Torah scrolls and read in the first one of five [sections] from "The third month" until the end of the order. The Maftir is read in the second scroll, "On the day of the first fruits". As Haftorah we read the chariot of Ezekiel, and end with the verse "and the wind took me up."

Pt. III Lexicons

Shoroshim, BDB, Ezra Klein, Marcus Jastrow

*Shoroshim:

מלא

To be accomplished/ended, satisfy, fill, stuff, overflow

» keep, fulfil

» *authorize, empower, confirm

» set, set with jewels

» gather, draw water

» (alt: מלה)

לוץ

To mock, scorn, deride, scoff, jest, joke, quip, banter, gibe, tease

» intercede for, manipulate

» blossom, bloom, sprout

» appear, pop up, emerge

» be pleasant/sweet/eloquent/smooth, speak flowery/pleasant language, sweeten

» recommend, advocate, counsel

» interpret

» (alt: ליץ, לצלץ, לצץ, מלץ)

BDB:

מַלְאָךְ 214 noun masculine messenger; — ׳מ Exod 23:20 + 48 t.; construct מַלְאַךְ Gen 16:7 + 69 t.; suffixes מַלְאָכִי Exod 23:23 + 3 t.; מַלְאָכוֺ Gen 24:7; Gen 24:40 plural מַלְאָכִים Gen 32:4 + 63 t. + מלאכים 2Sam 11:1 Kt ( Qr מלכים); construct מַלְאֲכֵי Gen 28:12 + 11 t.; מַלְאָכֶיךָ Num 24:12; 2Kgs 19:23 מַלְאָכֵכֵה Nah 2:14 error for מַלְאָכֵכִי = מַלְאָכַיְכִי Ges«GKC:91»§ 91, (2) Anm. 2 or < for מַלְאָכֵךְ by dittograph from following הוֺי Köii. 1. 571). מַלְאָכָיו 2Chr 36:15 + 8 t.; —

1. messenger,

  a. one sent with a message Gen 32:4 + 8 t. J E; Deut 2:26, (not in P); Judg 6:35 + 8 t.; 1Sam 6:21 + 51 t. Samuel Kings, 1Chr 14:1; 1Chr 19:2; 1Chr 19:16; 2Chr 18:12; 2Chr 35:21; Neh 6:3; Job 1:14; Prov 13:17; Prov 17:11; Isa 14:32; Isa 18:2; Isa 30:4; Isa 37:9; Isa 37:14; Jer 27:3; Ezek 17:15; Ezek 23:16; Ezek 23:40; Ezek 30:9; Nah 2:14 מלאכי שׁלום, messengers of peace Isa 33:7.

  b. a prophet Isa 42:19; Isa 44:26; 2Chr 36:15; 2Chr 36:16; Hag 1:13 the herald of the advent מלאכי Mal 3:1.

  c. priest Mal 2:7, probably Eccl 5:5 (RV angel).

  d. || מֵלִיץ Job 33:23, a messenger from God acting as an interpreter and declaring what is right (angel of RV too specific).

  e. figurative רָעִים ׳מ messengers of evil Ps 78:49 מות ׳מ messenger of death Prov 16:14 || רוחות winds his messengers Ps 104:4.

2. angel, as messenger of God, מלאכים with God in theophanies Gen 19:1; Gen 19:15; Gen 28:12; Gen 32:2 (JE), praising him; Ps 103:20; Ps 148:2 in his sight not without error Job 4:18 charged with the care of the pious Ps 91:11 elsewhere singular sent to a prophet 1Kgs 13:18; 1Kgs 19:5; 1Kgs 19:7; 2Kgs 1:3; 2Kgs 1:15; Zech 1:9 + 18 t. in Zech 1-6; excellent, wise, powerful 1Sam 29:9; 2Sam 14:17; 2Sam 14:20; 2Sam 19:28; Zech 12:8 encamping about the faithful Ps 34:8 chasing his enemies Ps 35:5; Ps 35:6 destroying by judgment of Yahweh 2Sam 24:16; 2Sam 24:17 = 1Chr 21:12-30; 2Kgs 19:35 = Isa 37:36 = 2Chr 32:21.

3. the theophanic angel ה֯א֠להים ׳מ in the story of E: Gen 21:17; Gen 31:11; Exod 14:19, also in Judg 6:20; Judg 13:6; Judg 13:9 יהוה ׳מ in the story of J: Gen 16:7; Gen 16:9; Gen 16:10; Gen 16:11; Gen 22:11; Gen 22:15; Exod 3:2; Num 22:22; Num 22:23; Num 22:24; Num 22:25; Num 22:26; Num 22:27; Num 22:31; Num 22:32; Num 22:34; Num 22:35 and in Judg 2:1; Judg 2:4; Judg 5:23; Judg 6:11; Judg 6:12; Judg 6:21 (twice in verse); Judg 6:22 (twice in verse); Judg 13:3; Judg 13:13; Judg 13:15; Judg 13:16 (twice in verse); Judg 13:17; Judg 13:18; Judg 13:20 (twice in verse); Judg 13:21 הַמַּלְאָךְ Gen 48:16 (E); מַלְאָךְ Exod 23:20 (E), Exod 33:2; Num 20:16 (JE), Hos 12:5 מַלְאָכִי Exod 23:23 (E), Exod 32:34 (J); מַלְאָכוֺ Gen 24:7; Gen 24:40 (J), פניו ׳מ Mal 3:1 (referring to the ancient מלאך); הכרית ׳מ Mal 3:1 (referring to the advent of ׳י for judgment, see BrMP 473). The theophanic angel is not mentioned in D and P.

מַלְאָךְ m. (b. h.; לאך to work, messenger, esp. angel. Gen. R. s. 50 אין מ׳ אחד עושה וכ׳ one angel never performs two missions. Snh. 96ᵃ אותו מ׳ שנזדמן וכ׳ the name of the angel that came to Abraham was Night. Gen. R. s. 9 מַלְאַךְ חיים angel of life. Ib., a. fr. מ׳ המות (abbrev. מה"מ) angel of death; a. v. fr.—Pl. מַלְאָכִים. Gen. R. s. 50 ולא שני מ׳ וכ׳ nor do two angels go on one mission. Ib. נדמו לו בדמות מ׳ they appeared to him as angels. Ib. משעשו שליחותן קראן מ׳ after they have done their mission, the text calls them messengers. Y. R. Hash. I, 56ᵈ bot. אף שמות המ׳ עלו וכ׳ the names of the angels, too, came (to Palestine) with them (the exiles) from Babylonia; Gen. R. s. 48.—מַלְאֲכֵי (ה)שרת (abbrev. מה"ש, מ"ה) the ministering angels. Sabb. 55ᵇ תנא דמ"ה the teacher who said (ib. top) that the angels asked the Lord &c. Ned. 20ᵃ ד׳ דברים סחו לי מ"ה four things did the ministering angels tell me; ib. 20ᵇ מאן מ"ה רבנן ‘the ministering angels’ means teachers; מ"ה ממש ministering angels in the true sense.—Tosef. Sabb. XVII (XVIII), 3 מַלְאֲכֵי שטן messengers of hindrance, opp. to מה"ש.—Y. Shebu. VI, 37ᵃ bot., a. fr. מלאכי חבלה, v. חַבָּלָה.—Ḥag. 5ᵇ, a. fr. מלאכי (ה)שלום the angels of peace; a. v. fr.

מַלְאָךְ, מַלְאֲכָא ch. same. Targ. Y. I Ex. IV, 25; a. fr.—Pl. מַלְאָכַיָּא, מַלְאָכִין, מַלְאָכֵי. Targ. Gen. XIX, 1; a. fr.—B. Bath. 75ᵃ פליגי תרי מ׳ ברקיע וכ׳ two angels in heaven, Michael and Gabriel, differ. Ib. חזא מ׳ שרת וכ׳ he saw ministering angels sitting &c. Koh. R. to IX, 11 (ref. to Ps. LXVIII, 13) אפי׳ מלכיהון דמ׳ וכ׳ even the chiefs of the angels, Michael and Gabriel, were afraid of Moses. Taan. 24ᵇ, v. מַלָּחָא; a. fr.

מְלָאכָה, מְלֶאכֶת f. (b. h.; preced.) work, trade, vocation; task. Ab. I, 10 אהוב את המ׳ love trade, opp. to רבנות, office. Ned. 49ᵇ, v. גָּדוֹל. Ber. 17ᵃ אני מְלַאכְתִּי בעיר my work (study) is done in town, והוא מְלַאכְתּוֹ בשדה וכ׳ and his, in the field &c., v. גָּדַר. Ab. II, 14 בעל מְלַאכְתְּךָ thy employer (the Lord). Ib. 15 היום קצר והמ׳ מרובה the day (life) is short, and the task great. Ab. d’R. N. ch. XI ועשו בו מ׳ בשבת (not ועשה) and they made him work on the Sabbath. Sabb. VII, 1 אב מ׳, v. אָב; a. v. fr.—Pl. מְלָאכוֹת. Ib. עשה מ׳ הרבה וכ׳ he did several (forbidden) labors on several successive Sabbaths. Ib. 2, v. אָב; a. v. fr.

1. Root word Shoroshim:

דבר

To speak, talk, say, express, woo, command

» think, agree, concur

» subjugate, subdue, vanquish, quench

» overwhelm, overpower, overcome, engulf

» disinfest, exterminate, eradicate

BDB:

דָּבָר 1439 noun masculine speech, word — Gen 18:14 + 446 t.; construct דְּבַר Gen 12:17 + 361 t.; suffix דְּבָרִי Num 11:23 + (suffixes 66 t.); singular in all 875 t.; plural דְּבָרִים Exod 4:10 + 182 t.; construct דִּבְרֵי Gen 24:30 + 253 t.; suffix דְּבָרָיו Gen 37:8 (suffixes 127 t.); plural in all 564 t.; —

I. singular speech, discourse, saying, word, as the sum of that which is spoken:

1. of men,

  a. נְבוֺן דָּבָר discreet in speech 1Sam 16:18 שְׂפָתַיִם ׳ד speech of lips Ps 59:13, mere talk Isa 36:5 (= 2Kgs 18:20) Prov 14:23 (compare Ps 17:4 speech of God's lips); דָּבָר מָר bitter speech Ps 64:4 כָּזָב ׳ד lying speech Prov 30:8 דְּבָֽרְךָ טוֺכ thy saying is good 1Sam 9:10 וּדְבַר אַבְנֵר הָיָה עִם and the speech of Abner had been with the elders of Israel 2Sam 3:17 (compare 1Kgs 1:7); אמר הדבר הזה say this saying Jer 23:38; Jer 31:23 compare Jer 13:12; Jer 14:17 (of God), 1Sam 8:10 (׳דִּבְרֵי י).

  b. word of command, (הַ)מֶּלֶךְ ׳ד 1Chr 21:4; 1Chr 21:6; Esth 1:12 + 6 t. Esther; Eccl 8:4 compare 2Chr 30:5; 2Chr 31:5; Dan 9:23; Dan 9:25 מַלְכוּת ׳ד royal edict Esth 1:19 כדבר עשׂה do according to the command of Gen 44:2; Gen 47:30; Exod 8:9; Exod 8:27; Exod 12:35; Exod 32:28 (J) Lev 10:7 (P) Judg 11:10; Ezra 10:5; Neh 5:12; Neh 5:13 compare 2Sam 17:6 (word of counsel), 1Kgs 3:12 (request), 1Kgs 17:13 (proposal; on these meanings see below)

  c. message, report, tidings, וַיִּשְׁמַע הָעָם אֶתהַֿדָּבָר הָרָע הַזֶּה and the people heard this evil report Exod 33:4 (JE) compare 1Kgs 20:12 אמת (היה) הדבר the report was true 1Kgs 10:6 = 2Chr 9:5 עַד בּוֺא דָבָר מֵעִמָּכֶם until word come from you 2Sam 15:28 ויגע הדבר אל מלך נינוה Jonah 3:6 הֵשִׁיב דָּבָר return or bring word, report Gen 37:14; Num 13:26; Num 22:8 (J) Deut 1:22; Deut 1:25; Josh 14:7; Josh 22:32 (D) 1Kgs 2:30; 1Kgs 20:9; 2Kgs 22:9; 2Kgs 22:20 (= 2Chr 34:16; 2Chr 34:28), but answer 1Sam 17:30; 2Sam 3:11; 2Sam 24:13 (= 1Chr 21:12), 1Kgs 12:6; 1Kgs 12:9 (= 2Chr 10:6; 2Chr 10:9), 2Chr 12:16; Neh 2:20; Prov 18:13; Prov 27:11; Isa 41:28; Ezek 9:11 (DrSm, p, 190 explains the phrase as turn back with a word); compare דבר (לא) ענה answer something or nothing 1Kgs 18:21; 2Kgs 18:36; Ps 119:42; Isa 36:21; Jer 44:20 see IV. 6; דברים השׁיב return words Exod 19:8 (E) Prov 24:26 see

III. 1. d. advice, counsel, בדבר בלעם by advice of Balaam Num 31:16 (P), compare Judg 20:7; 2Sam 19:44; Esth 5:5.

  e. request, אמתו of his maid, עבדו of his servant 2Sam 14:15; 2Sam 14:22.

  f. promise, לא יחל דברו he shall not break his word Num 30:3 (P), compare הקים דבר perform a promise Neh 5:13, see also 2 b. g. charge, complaint, אם אמת היה הדבר הזה if this charge be true Deut 22:20 compare Deut 13:15; Deut 17:4, שׂים דבר בְּ 1Sam 22:15, שׂים עלילות דברים לְ Deut 22:14; Deut 22:17.

  h. decision, sentence, דְּבַר הַמִּשְׁפָּט the sentence of judgment Deut 17:9 compare Deut 17:10 Deut 17:11.

  i. theme, story, רָחַשׁ לִבִּי דָּבָר טוֺב my heart swells with a good theme Ps 45:2 דְּבַרגְּבוּרוֺת the story of his great might Job 41:4.

2. word of God, as a divine communication in the form of commandments, prophecy, and words of help to his people, used 394 times. This word is communicated in several ways:

  a. אל ׳ויהי דבר י then the word of Yahweh came unto 1Sam 15:10; 2Sam 7:4 (compare אלהים 1Chr 17:3), 1Kgs 6:11; 1Kgs 13:20; 1Kgs 16:1; 1Kgs 17:2; 1Kgs 17:8; 1Kgs 21:17; 1Kgs 21:28; 2Chr 11:2 (compare האלהים 1Kgs 12:22): compare 1Chr 22:8 (על by confusion), Isa 38:4; Jer 1:4 + 20 t. Jeremiah, Ezek 3:16 + 41 t. Ezekiel; Jonah 1:1; Jonah 3:1; Hag 2:20; Zech 4:8; Zech 6:9; Zech 7:4; Zech 7:8; Zech 8:1 (without אל) Zech 8:18 אל ׳י ׳היה ד Gen 15:1; 2Chr 12:7; Jer 25:3 + 4 t. Jeremiah; Ezek 1:3 + 7 t. Ezekiel; Dan 9:2; Zech 1:1; Zech 1:7; Zech 7:1 אל ׳י ׳הנה ד Gen 15:4; 1Kgs 19:9 היה אל ׳י ׳ד 2Sam 24:11; 1Kgs 16:7; 1Kgs 18:1; 2Kgs 20:4; Ezek 24:20 ביד ׳י ׳היה ד Hag 1:1; Hag 2:1; Hag 2:10 ביד ׳י ׳ויהי ד Hag 1:3 אשׁר ׳י ׳היה אל ד Hos 1:1; Joel 1:1 Micah; Zeph 1:1 ׳י ׳אליו אשׁר היה ד 1Kgs 18:31; Jer 1:2 ׳אל יר ׳י ׳אשׁר היה ד Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34 (see אשׁר 6 a); הדבר אשׁר היה אל Jer 7:1 + 11 t. Jeremiah; ׳י ׳את ד 2Kgs 3:12; Jer 23:28; Jer 27:18 compare אֵלַי דָּבָר יְגֻנָּב unto me a word was brought by stealth Job 4:12, compare ׳וְטֶרֶם יִגָּלֶה אֵלָיו דְּבַר י and the word of Yahweh was not yet revealed unto him 1Sam 3:7. Yahweh also sends his word שׁלח Ps 107:20; Ps 147:18; Isa 9:7; Jer 42:5 (compare plural Zech 7:12) and makes it an object of vision ראה Jer 2:31; Jer 38:21 (compare plural Ezek 11:25), חזה Isa 2:1 it is also commanded צוה Exod 16:16; Exod 16:32; Exod 35:4; Lev 8:5; Lev 9:6; Lev 17:2; Num 30:2; Num 36:6 (P) Deut 4:2; Deut 13:1; Deut 15:15; Deut 4:10 (D) 1Chr 16:15 (= Ps 105:8) Neh 1:8; Jer 7:23, compare הדברים אשׁר צוה Exod 35:1; Lev 8:36 (P) Exod 19:7 (E) Deut 6:6.

  b. Yahweh confirms his word of promise Deut 9:5; 1Sam 1:23 (where read דְּבָרֵךְ thy word according to ᵐ5 ᵑ6 & Dr), 1Kgs 2:4; 1Kgs 6:12; 1Kgs 8:20; Jer 29:10; Jer 33:14, and his word of warning 1Kgs 12:15; Dan 9:12 his word stands for ever Isa 40:8 it is settled for ever in heaven Ps 119:89 he remembers his holy word דבר קדשׁו Ps 105:42 (compare דִּבְרֵי קָדְשׁוֺ Jer 23:9); he himself Joel 2:11, the angels Ps 103:20, and forces of nature Ps 148:8 עשׂה דברו do his word of command; by his word the heavens were made Ps 33:6 it is near his people, in their mouth and heart Deut 30:14 a lamp to their feet Ps 119:105. II. saying, utterance, sentence, as a section of a discourse: —

1. of men,

  a. דָּבָר בְּעִתּוֺ a word in due season Prov 15:23 compare Job 4:2; Prov 12:25 commonly in plural, דִּבְרֵי (הַ)שִּׁירָ(הׅ words of the song (i.e. its lines of poetry) Deut 31:30; Deut 32:44; Ps 18:1 (= 2Sam 22:1) Ps 137:3 הלל בדברי דויד to sing praises with the words of David (his psalms) 2Chr 29:30 דִּבְרֵי חֲכָמִים sentences of the wise Prov 1:6; Prov 22:17; Eccl 9:17; Eccl 12:11 these sayings are commonly written, compare דברי האגרת words of the letterEsth 9:26 הדברים עתיקים the records are ancient 1Chr 4:22 דִּבְרֵי (ה)סֵפֶר Isa 29:11; Isa 29:18; Jer 29:1.

  b. title of writings: דִּבְרֵי קֹהֶלֶת Eccl 1:1, אגור ׳ד Prov 30:1, למואל ׳ד Prov 31:1, ירמיהו ׳ד Jer 1:1, so Amos 1:1; Neh 1:1 compare in appended phrase or clause, Jer 51:64, איוב ׳ד Job 31:40.

  c. in Chronicles name of a work: החזים ׳ד 2Chr 33:18; 2Chr 33:19, שׁמעיה ׳בד 2Chr 12:15, יהוא ׳בד 2Chr 20:34, ׳שׁמואל על ד 1Chr 29:29 נתן ׳על ד 1Chr 29:29; 2Chr 9:29, גד על ׳ד 1Chr 29:29. (It is not certain whether writings of prophets or histories about them are referred to; in the latter case they are acts, IV. 2, see DrIntr 497.)

2. of God: עֲשֶׂרֶת הַדְּבָרִים the ten words (sentences in the tables) Exod 34:28 (JE) Deut 4:13; Deut 10:4, referred to as הדברים Exod 34:1 (JE) Deut 4:10; Deut 4:36; Deut 5:19; Deut 9:10; Deut 10:2 of commands of covenant code Exod 24:3; Exod 24:4; Exod 24:8 compare Exod 34:27 (JE); of Deuteronomic code Deut 17:19 (+ 16 t. D) 2Kgs 22:11; 2Kgs 23:3-24 (compare 2Chr 34:19-31) Jer 11:2-8; Jer 34:18 the law-book of Joshua Josh 24:26 (E); of the code of Ezra Ezra 7:11; Ezra 9:4; Neh 8:9; Neh 8:13 the words of Yahweh written by Jeremiah Jer 25:13; Jer 36:4-32; Jer 51:61 the words of the book of Daniel Dan 12:4; Dan 12:9 commands in general 1Sam 15:11; Ps 50:17; Ps 119:57; Ps 119:130; Ps 119:139 promises 2Sam 7:28; Neh 9:8, compare 1Chr 25:5; 2Chr 36:16. III. a word, words: —

1. of men: שָׂפָה אֶחָ֑ת וּדְבָרִים אֲחָדִים one lip, and one and the same words Gen 11:1 (J); אֵין אֹמֶר וְאֵין דְּבָרִים no speech and no words Ps 19:4 אִישׁ דְּבָרִים man of words, ready in speech, Exod 4:10 (J); רב דברים multitude of words Job 11:2; Prov 10:19; Eccl 5:2 קְחוּ עִמָּכֶם דְּבָרִים take with you words Hos 14:3 דבר(י) (ה)שׁקר lying word(s) Exod 5:9; Exod 23:7 (E) Prov 13:5; Prov 29:12; Isa 59:13; Jer 7:4; Jer 7:8 דִּבְרֵי רוּחַ words of wind, vain words Job 16:3 וּמַהשֶּֿׁמֶץ דָּבָר נִשְׁמַעבּֿוֺ and what a whisper of a word we hear of him! Job 26:14.

2. of God. It is difficult to determine how many of the following should come under

II. 2. The plural for words of God is relatively seldom: Gen 20:8; Exod 19:6; Num 12:6; Josh 3:9 (E) Exod 4:28; Exod 4:30; Num 11:24 (J) Deut 18:19; Josh 23:14 (D) 1Sam 3:18; 1Sam 8:10; 1Sam 15:1; 2Chr 11:4; Job 42:7; Prov 30:6; Isa 31:2; Dan 10:11; Amos 8:11; Mic 2:7 apart from Jer 3:12 + 30 t. Jeremiah; Ezek 2:7 + 4 t. Ezekiel; Zech 1:6 + 4 t. Zechariah. IV. matter, affair, thing about which one speaks: —

1. business, occupation: דְּבַר הַמֶּלֶךְ king's business 1Sam 21:9 לְכָלדְּֿבַר for every matter of 1Chr 26:32; 1Chr 27:1; 2Chr 19:11 דְּבָרֶיךָ לְכָלֿ for all thine affairs 1Chr 28:21 דבר המזבח Num 18:7 דָּבָר אֵיןלָֿהֶם עִם they had not dealings with Judg 18:7; Judg 18:28 דְּבַריֿוֺם בְּיוֺמוֺ the task or portion of a day in its day, daily duty or due Exod 5:13; Exod 5:19 (E) Exod 16:4 (J) Lev 23:37 (P) 1Kgs 8:59; 2Kgs 25:30; 1Chr 16:37; 2Chr 8:13 (ביום) 2Chr 8:14; 2Chr 31:16; Ezra 3:4; Neh 11:23; Neh 12:47; Jer 52:34; Dan 1:5 דבר שׁנה בשׁנה 1Kgs 10:25; 2Chr 9:24.

2. plural acts construct דִּבְרֵי 1Kgs 11:41 (twice in verse); 1Chr 29:29; 2Chr 12:15; 2Chr 16:11 דְּבָרָיו his acts 2Chr 13:22; 2Chr 35:27 especially in phrases, הַיָּמִים וְיֶתֶר דִּבְרֵי ֗֗֗ עַלסֵֿפֶר דִּבְרֵי and the rest of the acts of . . . in the book of the chronicles (daily record of events) of 1Kgs 14:29 + 32 t. Kings; וְיֶתֶר דִּבְרֵי 2Chr 13:22 + 8 t. Chronicles, וְיֶתֶר דְּבָרָיו 2Chr 28:26, שְׁאָר דִּבְרֵי 2Chr 9:29 are referred to various sources; compare also במספר דברי הימים 1Chr 27:24, בדברי דויד 1Chr 23:27, עלדֿברי מלכי ישׂראל 2Chr 33:18: דברים טובים good deeds 2Chr 12:12; 2Chr 19:13 דִּבְרֵי עֲוֺנֹת acts of iniquity Ps 65:4 (De, Fälle von Missethaten); דִּבְרֵירָֿע evil deeds Jer 5:28. It is used of God, only in כל דבריו לא יענה Job 33:13, אֹתוֺתָיו ׳ד Ps 105:27, נִפְלְאֹתֶיךָ ׳ד Ps 145:5.

3. matter, affair: דבר אוריה affair of Uriah 1Kgs 15:5 שׁרשׁ דבר root of the matter Job 19:28 מה היה הדבר how went the matter ? 1Sam 4:16; 2Sam 1:4 compare Ruth 3:18 סבב את פני הדבר change the face of the matter 2Sam 14:20 דִּבְרֵי הָאֲתֹנוֺת the matter of the asses 1Sam 10:2 זה דבר הרצח this is the case of the slayer Deut 19:4 לְכָלדְּֿבָרָיו 1Kgs 6:38 as to all its particulars.

4. events, things: in the phrase, אחר הדברים האלה after these things (events in time) Gen 15:1; Gen 22:1; Gen 40:1 (E) Gen 39:7 (J) 1Kgs 17:17; 1Kgs 21:1; Ezra 7:1; Esth 2:1; Esth 3:1 האלה אחרי הדברים Gen 48:1; Josh 24:29 (E) Gen 22:20 (J) 2Chr 32:1.

5. cause, case for judicial investigation: כִּייִֿהְיֶה לָהֶם דָּבָר if they have a case Exod 18:16 compare Exod 18:22; Exod 22:8 בעל דברים one having a case Exod 24:14, compare בדבר משׁפט 2Chr 19:6 דְּבָרֶיךָ טוֺבִים וּנְכֹחִים pleas, good and right 2Sam 15:3 compare Josh 20:4.

6. something, anything (indefinite): עשׂה דבר do a thing Gen 22:16 + (frequent); עשׂה דברים Isa 42:16 + (less frequent); דבר ׳היפלא מי Gen 18:14 compare Jer 32:17; Jer 32:27 לא ֗֗֗ דבר nothing 1Kgs 5:7; 1Kgs 10:3; + (frequent), אין דבר Exod 5:11 (E) Num 20:19; 1Sam 20:21 ׳לא דבר מ nothing of Exod 9:4 (J) Josh 8:35; Josh 11:15; Josh 21:45; Josh 23:14 (D); כל דבר anything Num 31:23; Deut 23:20 +; דבר רע Ps 141:4 +; טוב ׳ד 1Kgs 14:13 +; דְּבַרמָֿה whatsoever Num 23:3 (E); עֶרְוַת דבר Deut 23:15 naked-ness of a thing, i.e. unclean or unseemly thing (indecency in camp); so of a wife Deut 24:1.

7. way, manner: זֶה דְּבַר הַשְּׁמִטָּה this is the manner of the release Deut 15:2 (compare SI1); כֵּן דְּבַר הַמֶּלֶךְ so was the way of the king Esth 1:13 הזה כדבר after this manner, thus Gen 18:25; Gen 32:20; Gen 44:7 (JE) 2Sam 15:6; Ezra 10:5; Neh 5:12; Neh 5:13 with (עשׂה), 1Sam 9:21; 2Sam 14:3; 2Sam 17:6 (דבר), 1Sam 17:27; 1Sam 17:30; Isa 8:20 (אמר), Neh 6:4; Neh 6:5 (שׁלח), Neh 6:4 (השׁיב) compare 1Sam 17:30; 2Kgs 7:19 (היה) (peculiar to D, כדבר הרע הזה such a wicked deed as this Deut 13:12; Deut 19:20, כדבר הגדול הזה Deut 4:32); כדברים האלה עשׂה thus and thus did he Gen 39:19 (J) 1Sam 2:23 (but usually the plural = these words).

8. reason, cause: זֶּה דְבַרהַֿמַּס 1Kgs 9:15 זה הדבר אשׁר this is the reason why Josh 5:4 (D) 1Kgs 11:27 so 1Sam 17:29 AV RV, was it not but a word ? Th Ke RVm VB Dr; עַל דְּבַר ֗֗֗ because of, for the sake of Gen 20:11; Gen 20:18 (E) Gen 12:17; Gen 43:18; Exod 8:8 (J) Num 17:14 (P) Ps 45:5; Ps 79:9, עַל דִּבְרֵי Jer 14:1 עַלדִּֿבְרֵיכֶם for your sakes Deut 4:21, עַל דְּבַר אשׁר Deut 22:24 (twice in verse); Deut 23:5; 2Sam 13:22.

Rabbi Marcus Jastrow Dictionary:

דָּבַר

1. (b. h.) to join, arrange, lead (the flock); v. next w.

2. (Pi.)

1. (b. h.) to converse, speak. Ber. 31ᵇ, a. fr. דִּבְּרָה תורה כלשון ב"א the Torah speaks according to the language of men, i.e. uses metaphors and phrases adapted to human understanding. Sot. 12ᵇ שעתיד לְדַבֵּר וכ׳ destined to speak to Divinity. Ter. I, 2 חרש שדִּבְּרוּ … מְדַבֵּר wherever the scholars use the word ḥērēsh, they mean one who neither hears nor talks. Mekh. Bo 7, end, a. fr. או אינו מְדַבֵּר אלא ב־ or does perhaps the text speak only of—? [מְדַבֵּר as a noun, v. s. v.].

3. (Nif.)

1. to hold communion, converse. Mekh. Bo, introd. לא נ׳ עמו וכ׳ the Lord did not hold communion with him outside the capital of Egypt. Ib. fr.

4. (Hithpa.)

1. , same, esp. part. f. מִדַּבֶּרֶת being on terms of intimacy with a man. Keth. I, 8 ראוה מד׳ עם אחד (omit בשוק); expl. ib. 13ᵃ. Ib. VII, 6 מד׳ עם כל אדם she is intimate with everybody. Ib. לכשהיא מד׳ בתוך ביתה וכ׳ when her neighbors can hear her voice in moments of intimacy with her husband.

5. (Hif.)

1. to make submissive, persuade, v. דִּיבּוּר. Macc. 11ᵃ דִבֵּר לחוד יַדְבֵּר לחוד the Piel dibber has one meaning (speaking harshly), and the Hif. yadber another.

דְּבַר ch. same 1)

1. to seize, take, lead, drive. Targ. Gen. XIX, 15; a. fr. (h. לקח).—Ib. XXXI, 18; a. fr. (h. נהג).

2. to conduct one’s self (cmp. נָהַג). Erub. 14ᵇ, a. e. פוק חזי מאי עמא ד׳ go out and see how the people conduct themselves (what the religious usage is). Koh. R. to IX, 10, v. כְּלוּם.

3. (Pa.)

1. to lead, drive. Targ. O. Ex. III, 1 ed. Berl. (ed. דְּבַר). Ib. XIV, 21 (ed. דְּבַר, h. text ויולך). Targ. Ez. XVI, 12; a. e.—Keth. 62ᵇ sq. עד כמה קא מְדַבְּרַת אלמנות חיים how long yet wilt thou lead a life of living widowhood (separation from a living husband)?

2. to carry off. Targ. Ezek. XXXIII, 6; a. e.

4. (Af.)

1. to take, lead. Targ. Is. XIV, 2; a. fr.—Bets. 21ᵇ אַדְבְּרֵיה וכ׳ took him out on a walk; ib. 29ᵃ. Y. Yeb. XIII, 13ᶜ bot. מַדְבְּרוּן לה גבר they introduce to her a suitor.

5. (Ithpa.)

6. (Ithpe.)

1. to be seized, taken away. Targ. Prov. XXIV, 11. Targ. Ez. XXXIII, 6. Targ. II Kings II, 9 sq.; a. e.

2. to conduct one’s self. Targ. Gen. XXXIII, 14 אֵידַבַּר ed. Berl. (h. text אתנהלה).

דָּבָר (m.) (b. h.;

1. preced.)

2. word, utterance, command (cmp. דִּיבּוּר). B. Bath. 56ᵇ (ref. to Deut. XIX, 15) ד׳ ולא חצי ד׳ a statement (testimony) but not a partial statement. Mekh. Bo, introd. היה הד׳ לאהרן (Tanḥ. ib. 5 דבור) the word of the Lord came to &c.; a. fr.—דְּבַר תורה according to the Biblical law. Erub. 81; a. fr.—Pl. דְּבָרִים, constr. דִּבְרֵי. ד׳ תורה Biblical laws; ד׳ סופרים Rabbinical laws. Ib. Yeb. IX, 3; a. fr.—ד׳ קבלה prophetic exhortations or incidental utterances in other Biblical books than the Pentateuch. Ḥag. 10ᵇ; Nidd. 23ᵃ; a. e.—B. Mets. 49ᵃ; Bekh. 13ᵇ ד׳ יש בהם משום מחוסרי אמנה to word of mouth the rules concerning the faithless are applied, i.e. a verbal agreement is morally binding. B. Mets. 48ᵃ הנושא ונותן בד׳ וכ׳ he who contracts verbally has no legal claim. Ib. ד׳ ואיכא … קאי באבל he who retracts a verbal transaction with which a payment of money was connected, comes under the category of those against whom the words ‘but the scholars declared’ (ib. IV, 2) has been pronounced.—דִּבְרֵי הַיָּמִים the Book of Chronicles. Lev. R. s. 1. B. Bath. 14ᵇ.—דָּבָר אַחֵר (abbrev. ד"א) another interpretation (is this). Gen. R. s. 1, beg.; a. fr.—2) thing, affair, object, occurrence &c. Sot. 28ᵇ ד׳ שיש בו דעת לישאל an object which has sense to ask, i.e. a rational being, opp. ד׳ שאין וכ׳ dumb creatures &c.—Num. R. s. 11 ד׳ שבינך לבינו that which concerns only thy relation to God; v. בֵּין.—ד׳ שבממון a monetary affair. B. Mets. 94ᵃ; a. fr.—ד׳ הלמד מענינו a thing (law) derived from the context on the very subject. Sifra, introd.; a. fr.—ד׳ אחר (abbr. ד"א) something not to be named, a) idolatry. Men. XIII, 10 ואין צריך לומר לד"א much less priests who have been offering to idols; a. fr.—b) swine. Ber. 43ᵇ (prov.) תלה ליה קורא לד"א וכ׳ hang a palm shoot around the swine and it will follow its habits (of wallowing in the mud). Sabb. 129ᵃ sq.; a. e.—c) leprosy Ib. אי פגע בד"א קשה לד"א if he meets a swine (after blood letting), he is in danger of becoming a leper.—d) unchaste conduct, sexual intercourse, sodomy &c. Ib. 17ᵇ על בנותיהן משום ד"א ועל ד"א משום ד"א they forbade connection with their daughters on account of idolatry, and decreed something else (that a gentile child should be unclean as though afflicted with gonorrhœa) on account of sodomy. Ber. 8ᵇ צנועין בד"א chaste in marital life; a. fr.—Pl. as above.—בעל ד׳ the person to deal with, opponent, party. B. Mets. 14ᵃ לאו ב"ד דידי את I have nothing to do with thee; a. fr.—לא היו ד׳ מעולם there were no such things, I deny it outright. Shebu. 41ᵇ; a. fr.—ד׳ בגב, ד׳ בגו, v. גַּב, גֵּו.

דֶּבֶר (m.) (b. h.; cmp. דְּבַר Pa. a. Ithpe.

1.

1. , esp. Targ. Ez. XXXIII, 6) death, pestilence. Ab. V, 8. Sabb. 33ᵃ; a. fr.—Esp. the plague of pestilence in Egypt. Ex. R. s. 12. Tanḥ. Vaëra 14; a. fr.

דַּבָּר (m.)

1.

1. (דבר) leader.—Pl. דַּבָּרִין. Snh. 8ᵃ ד׳ אחד וכ׳ a generation must have one leader, but not two.

Ezra Klein Dictionary:

דָּבָר (m.n.)

1. word, speech.

2. matter, affair.

3. business, occupation.

4. something, anything.

[From דבר ᴵ, whence also BAram. דִּבְרָה (= matter), JAram. דִּבּוּרָא (= speech), דְּבֵירָא (= word).]Derivative: דְּבָרִי, cp. דִּבְרָה.

דברᴵ

1.

1. to speak.

2. (— Qal)

1. (used only in the act. part. דּוֹבֵר, ‘saying, speaking’, and in the pass. part. דָּבוּר, ‘said, spoken’).

3. (— Niph.)

1. (pl.) they spoke to one another, talked;

2. was said, was spoken.

4. (— Pi.)

1. he spoke of;

2. he spoke to or with.

5. (— Pu.)

1. was spoken;

2. was stipulated, was agreed.

6. (— Hith.)

1. he spoke, talked;

2. he came to an agreement.

[Prob. an imitative base with the orig. meaning ‘to buzz, hum’ and base of דְּבוֹרָה (= bee).]Derivatives: דָּבָר, דִּבֵּר (n.), דָּבוּר, דִּבּוּר, דִּבְרָה, דַּבְּרָן, דַּבֶּרֶת, הִדָּבְרוּת, מְדַבֵּר, מְדֻבָּר, מִדְבָּר ᴵᴵ.

דבר ᴵᴵ

1.

1. to follow behind someone’s back; to drive.

2. (— Pi.)

1. he destroyed.

3. (— Hiph.)

1. he subdued, overwhelmed.

4. (— Hoph.)

1. was subdued, was overwhelmed.

[Arab. dabara (= he followed behind), dabr (= part behind), dubr (= back), dabūr (= west wind), Ethiop. tadabara (= he lay back, reclined), Akka. dabāru (= push back), dabru (= violence, outrage), JAram.–Syr. דְּבַר (= he led, guided), דִּבְרָא (= field; orig.: ‘the place whither cattle are driven’), Ugar. dbr (= pasture), Aram. דַּבָּרָא, Syr. דָּבוּרָא (= leader, guide).]Derivatives: דּֽבִיר, דַּבָּר, דֹּבֶר, דֹּבֽרָה, הַדְבָּרָה, מִדְבָּר ᴵ. cp. אַלֽדֶּבָּרָן.

דִּבֵּר (m.n.)

1.

1. speaking, speech, word (a hapax legomenon in the Bible, occurring Jer. 5:13 and 9:7 in the sing.).

[From דבר ᴵ.]

דַּבָּר (m.n.) PBH

1.

1. leader, guide.

[JAram. דַּבָּר, דַּבָּרָא, Syr. דָּבוּרָא, nomen opificis from דְּבַר (= he led, guided; see דבר ᴵᴵ), according to the pattern פַּעָל.]Derivative: דַּבָּרוּת.

דֶּֽבֶר (m.n.)

1.

1. pestilence, plague.

[Prob. related to Ugar. dbr (= death), Arab. dabr (= death), dabra (= misfortune), dabara (= running sore), Akka. dibiru (= calamity).]Derivative: דִּבְרִי.

דְֹּבֶר (m.n.)

1.

1. pasture (in the Bible occurring Is. 5:17 and Micah 2:12).

[cp. מִדְבָּר ᴵ (= wilderness), Aram.–Syr. דַּבְרָא, Mand. dibra (= field), Arab. dabra (= sown field), Ugar. dbr (= pasture), which show a similar sense development.]

2. Root Shoroshim is:

הדה

To thank, praise, confess, admit, acknowledge, plead (law), hear confession of

» become known, acquainted

» cast, shoot, throw, stretch out a hand

» stretch [MC]

» (alt: ידה)

BDB:

יָד 1604 noun feminineGen 25:26 + often (masculine Exod 17:12 see Di; on יִרְפּוּ יָדַיִם 2Sam 4:1; Zeph 3:16; 2Chr 15:7; Neh 6:9, see Ges«GKC:145»§ 145, 7 a, R. 1) hand (Late Hebrew id.; Aramaic יְדָא, n/p; Zinjirliיד DHMSendsch.Gloss; Arabic n/p; Sabean יד DHMZMG 1883, 343 Mordtib. 1879, 492; Ethiopic n/p: (see LagBN 22); Samaritan n/p; Assyrian îdu, strength COTGloss; — der by most from √ לי֞, on ground of plural and suffix forms in cognate languages, see especially PhilippiZMG 1878, 74 BaZMG 1887, 637 but no trace of final י or ו in Hebrew, and meaning of such √ לי֞ not clear; Thes and others from ידה extend, throw, but this in Arabic Ethiopic פו֞, not פי֞, compare Hebrew Hiph`il; Philippi compare Arabic n/p IV. strengthen; — Sta§ 182, 183 regards יד as biliteral) — absolute יָד Gen 38:28 +; construct יַד Gen 41:35 +; suffix יָדִי Gen 14:22 +; יָ˜דְךָ Gen 22:12 + יָ˜דְכָה Exod 13:16 יֶדְכֶם Gen 9:2 +; יֶדְכֶן Ezek 13:21 (twice in verse); Ezek 13:23, etc.; dual יָדַיִם Gen 34:21 +; construct יְדֵי Gen 24:30 + וִידֵי Exod 15:17 +, etc.; feminine plural (in figurative senses) absoluteיָדוֺת Gen 43:24 + 8 t.; יָדֹת Gen 47:24 + 2 t.; construct וִידוֺת 1Kgs 7:32 suffix יְדֹתָיו Exod 26:19 (twice in verse) + 2 t.; cstr יְדֹתֶיהָ 1Kgs 7:35; 1Kgs 7:36.; יְדוֺתָם 1Kgs 7:33 —

1. hand of man Gen 3:22; Gen 4:11; Gen 8:9 + often; תַּבְנִית יָד Ezek 8:3 the shape of a hand (of God in Ezek,'s vision); of cherubim יַד אָדָם ׳ת Ezek 10:8, דְּמוּת יְדֵי אָדָם V:21:

  a. right hand יַדיְֿמִינ (וֺׅ Gen 48:17 (JE), Judg 7:20; 2Sam 20:9; Jer 22:24; Ezek 39:3; Ps 73:23; Ps 121:5 הַיְמָנִית[ ם]יד Exod 29:20; Lev 8:23; Lev 8:24; Lev 14:14; Lev 14:17; Lev 14:25; Lev 14:28 (all P); a left-handed man is אִטֵּר יַדיְֿמִינוֺ Judg 3:15; Judg 20:16 (V.אטר); left hand יַד שְׂמאֹל(וֺׅ Judg 3:21; Judg 7:20; Ezek 39:8 both hands of one person are denoted by dual, יָדַיִם Gen 27:22; 2Kgs 3:11 + often; occasionally + numeral, שְׁתֵּי יָדָ֑י Deut 9:15; Deut 9:17, so Lev 16:21 (P); dual also of hands of several persons Gen 5:29; Exod 29:10; Exod 29:15; Exod 29:19; Deut 31:29; 2Kgs 11:16 = 2Chr 23:15; Ezek 21:12 +; yet sometimes singular of hand of several persons Gen 19:16; Exod 29:9; Lev 8:24; Deut 1:25; Deut 17:7 (twice in verse); Judg 7:20 (twice in verse) +

  b. שְׁתֵּי כַּפּוֺת ידיו 1Sam 5:4 the two palms of his hands; כַּפּוֺת הידים 2Kgs 9:35; Dan

10:10 אַצִּילוֺת יָדֶיךָ armpits Jer 38:12; Ezek 13:18 בֹּהֶן יָדָיו Exod 29:20 (P) = his

thumbs (opposed to בֹּהֶן רַגְלָם); בְּהֹנוֺת יד(יו) ורגל(יוׅ Judg 1:6; Judg 1:7 bracelets were worn on hands, i.e. wrists Gen 24:22; Gen 24:30; Gen 24:47 (J), compare thread bound on hand of Zerach Gen 38:28 (twice in verse); Gen 38:29; Gen 38:30 (J), and cords on hands of Samson Judg 15:14 the ring was worn on hand, i.e. finger Gen 41:42 (E), Esth 3:10.

  c.as to hands in use, note זְרֹעֵי ידיו Gen 49:24 arms of his hands, i.e. arms which make his hands serviceable; מִלֵּא יָדוֺ בַּקֶּשֶׁת 2Kgs 9:24 he filled his hand with the bow, i.e. caused his hand to grasp it, seized it; הַרְכֵּב יָ˜דְךָ עַלהַֿקֶּשֶׁת 2Kgs 13:16 (twice in verse); especially figurative of consecrating or installing (as priest), מִלֵּא יַד he filled the hand of any one (perhaps originally gave the selected portions of animal-sacrifices to, see Lev 8:25 ff, so Di), installed as priest Judg 17:5; Judg 17:12. 1Kgs 13:33 (followed by וְ subordinate); elsewhere only P and late: Exod 28:41 (|| קִדַּשׁ), Exod 29:9 also Exod 29:29 (|| משׁח), Exod 29:33 קדּשׁ, Exod 29:35; Lev 8:33; Lev 2:9; Lev 16:33, followed by infinitive Lev 16:33 (|| משׁח), Lev 21:10 (|| יוּצַק שֶׁמֶן), Num 3:3(|| משׁח); מִלֵּאתֶם יֶרְכֶם ליהוה 2Chr 29:31 = ye have consecrated yourselves to ׳י, is addressed apparently to the whole congregation (otherwise Be Öttli, and Di Exod 32:29); so the same expression Exod 32:29 so the same expression Exod 32:29 (possibly) and 1Chr 29:5 (certainly) of offering gifts to ׳י; מִלְאוּ יָד֯ו Ezek 43:26 of consecrating the altar (|| כִּפֶּר, טִהַר); שָׁלַח יַד לְ Judg 5:26 stretch out hand to, so ישׁלח אֶלֿ 2Sam 6:6 (insert ידו Vrss Dr); hence מִשְׁלַח יד(כ)ם that to which one puts the hand, figurative, = undertaking, Deut 12:7; Deut 12:18; Deut 15:10; Deut 23:21; Deut 28:8; Deut 28:20 ; שׁלח יד also in hostile sense, with בְּ, Exod 22:7; 1Sam 24:7; 1Sam 24:11; 1Sam 26:11; Ps 55:21 +; compare מוֺאָב מִשְׁלוֺחַ יָדָם Isa 11:14 אֶבֶןיָֿד Num 35:17 (P) a stone (thrown from) the hand; כְּלִי עֵץיָֿד Num 35:18 a weapon in the hand; מַקֵּל יָד Ezek 39:9 a staff in the hand; idols are ׳מַעֲשֵׂה יְדֵי וגו Isa 2:8 + often see מַעֲשֶׂה; man is work of God's hand Job 14:15.

  d. special phrases: kissing with the hand וַתִּשַּׁק יָדִי לְפִי Job 31:27 (in silence) יָדִי שַׂמְתִּי לְמוֺ פִי Job 40:4; Mic 7:16 (עַלפֶּֿה); the creditor is בַּעַל מַשֵּׁה יָדוֺ Deut 15:2 the debt מַשָּׁא כָליָֿד Neh 10:32 תְּרוּמַת יֶדְכֶם Deut 12:6; Deut 12:11; Deut 12:17 heave-offering of your hand; the hand is placed תחת יָרֵךְ in taking an oath Gen 24:2 (J); lifted (הרים) to ׳י Gen 14:22 so perhaps יָד עַלכֵּֿס יָהּ Exod 17:16 (E) hand on the throne of Yah ! (but difficult, see Di VB); often with ׃נשׂא the hand is lifted (נשׂא) to heaven Deut 32:40 (of ׳י's oath, poem); elsewhere chiefly Ezekiel and P: simply lift (נשׂא) the hand (= נשׁבע), sq, infinitive Exod 6:8; Num 14:30 (both P), Ezek 20:28; Ezek 20:42; Ezek 47:14 followed by לְ person Ezek 20:5 (twice in verse) (strike out Co as gloss); followed by לְ person + infinitive Ezek 20:6; Ezek 20:15; Ezek 20:23 absolute Ezek 36:7 hence (citations) Neh 9:15; Ps 106:26 compare Neh 8:6 the people answered אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם; נשׂא יד(יםׅ elsewhere (of men) in prayer Ps 28:2 compare Ps 68:32, and יָדִי לַיְלָה נִגְּרָה Ps 77:3. Also of God, to give a signal Isa 49:29 to rescue Ps 10:12. יְנֹפֵף יָדוֺ Isa 10:32 he brandisheth his hand (Assyrian, in defiance); הֵנִיף יָדוֺ Isa 11:15 (of ׳י in judgment), compareIsa 19:16; Zech 2:13 (followed byעל); הֵנִיעַ יָדוֺ); Zeph 2:15 (in derision); הוֺשִׁיעַ ידלְ one's hand bringing deliverance to, gaining success, by force, for 1Sam 25:26 + (see Dr), insert also 1Sam 25:31 (ᵐ5 We Dr); the hand is weary יָגְָֽעָה 2Sam 23:10, it cleaves (דבק) to the sword (אֶלהַֿחֶרֶב) 2Sam 23:10 (both omitted by accident in || 1Chr 11:13, see VB); שֶׁכֶר יָד Lev 21:9 (H) fracture of hand = arm (|| שֶׁבֶר רגל); after נָתַן: give a pledge וִיִּתְּנוּ יָדָם לְהוֺצִיא נְשֵׁיהֶם Ezra 10:19 submit נָתַן יַד תַּחַת שְׁלֹמֹה 1Chr 29:24, i.e. they acknowledged him as their lord; תְּנויָֿד ליהוה; 2Chr 30:8 other phrase with preposition see below

  e. of hand as strong, helpful, etc.: — (I) of man : עֹצֶם יָדִי Deut 8:17 (|| כֹּחִי); of fighting power of Edom בְּיָד חֲזָקָה Num 20:20 (J E; || בְּעַם כָּבֵד; compare below of God); קִצְרֵייָֿד small in power 2Kgs 19:26 = Isa 37:27 (compare below of God); Israel went out of Egypt בְּיָד רָמָה according to P, Exod 14:8; Num 33:3 i.e. boldly, defiantly; same phrase of presumptuousness (against ׳י) Num 15:30 (P, compare יָדֵנוּ רָ֫מָהDeut 32:27). Phrases of strengthening are: חִזַּק יָדָתו Judg 9:24; Neh 6:9 חִזֵּק בְּיָדַיִם Ezra 1:6 החזיק בְּיַדֿ Job 8:20 (see חזק); לִהְיוֺת יָדָיו אִתּוֺ 2Kgs 15:19 that his hands might be with him, to confirm the kingdom in his hand; note also מִיהֿוּא לְיָדִי יִתָּקֵעַ Job 17:3 who is he (that) will strike his hand into mine, i.e. give me a pledge (see below תקע); strength fails when hands drop: וַיִּרְפּוּ יָדָיו 2Sam 4:1 then his hands dropped down, he grew feeble, spiritless (see רפה); רְפֵי יָדַיִם 2Sam 17:2 weak-handed, weak (|| יָגֵעַ). (2) of (mighty) hand of God, pointing to earlier anthropomorphism; as strengthening Joseph Gen 49:24 (poem in J); as stretched out (שׁלח) to smite Exod 9:15 (J); so of ׳מַלְאַךְ י 2Sam 24:16, followed by accusative + לְ infinitive, opposed to הֶ֫רֶף יָדֶ֑ךָ 2Sam 24:16 as smiting (נָָֽגְעָה בְּ) 1Sam 6:9; Job 19:21 as against (בְ among, in) cattle, etc., Job 19:3 (J); city 1Sam 5:9 the murrain 1Sam 5:3 (J); יַדיֿהוה as heavy against (כבדה אֶל) 1Sam 5:6 שָׁם כָּֽבְדָה 1Sam 5:11 קָֽשְׁתה עַל 1Sam 5:7 of withdrawal of ׳י's chastising hand תָּסוּר יָדוֺ מִכֶּם 1Sam 6:3 and (׳י subject) יָקֵל אֶתיָֿדוֺ מֵעֲלֵיכֶם 1Sam 6:5 of ׳י's power to deliver his people: — חֹ֫זֶק יָד Exod 13:3; Exod 13:14; Exod 13:16 (all J E) ; יָד חֲזָקָה Exod 6:1 (twice in verse) (JE), Exod 13:9 (JE), Deut 6:21; Deut 7:8; Josh 4:24 (D); esp: in phrase (בְּ)יָד חֲזָקָה וּ(בִ)זְרוֺעַ נְטוּיָה Deut 4:34 + (see זְרוֺעַ p. 284); יד חזקה + כֹּחַ גָּדוֺל Exod 32:11 (JE), Neh 1:10 תִּקְצָ֑ר הֲיַד ׳י Num 11:23 (JE) is the hand of ׳י shortened ? Isa 50:2; Isa 59:1 (both followed by מִן); יָד נְטוּיָה in judgment Isa 9:11; Isa 9:16; Isa 9:20; Isa 10:4 עלי(וׅ ׳הָֽיְתָה יַדיֿ of grasp of ׳י's hand in prophetic inspiration Ezek 1:3; Ezek 3:22; Ezek 37:1; Ezek 40:1; 2Kgs 3:15 עָלַי חזקה ׳יַדיֿ Ezek 3:14 so בְּחֶזְקַת הַיָּד֑ Isa 8:11 of God's (׳י's) good hand = favour, (late) אלה(יו) טוֺבָה על(יו) יַד Ezra 7:9; Ezra 8:18; Neh 2:8; Neh 2:18 without טוֺבָה Ezra 7:6; Ezra 7:28; Ezra 8:22; Ezra 8:31 followed by inf, יַד האלהים לָתֵת לָהֶם 2Chr 30:12 בְּיָָֽדְךָ לְגַדֵּל 1Chr 29:12 in general כֹּחַ וּגְבוּרָה בְּיָָֽדְךָ 1Chr 29:12 of protection בְּצֵל יָדוֺ Isa 49:2 in the shadow of his (׳י's) hand.

2. Figurative= strength, power: — לָנוּס לֹא הָיָה בָהֶם יָדָיִם Josh 8:20 (JE) there was not in them strength to flee; לֹא מָֽצְאוּ כָלאַֿנְשֵׁיחַֿיִל יְדֵיהֶם Ps 76:6 none of the men of might have found their hands, i.e. their powers are paralyzed in death (|| נָמוּ שְׁנָתָם); with reference to pecuniary ability: תַּ גִּיעַ יָדוֺ דֵּי שֶׂה Lev 5:7 (on this and others with דֵּי see דַּי p. 191); לִשְׁתֵּי תוֺרִים תַּגִּיעַ יָדוֺ Lev 5:11 if his hand do not reach to two turtledoves; אֵין יָדוֺ מַשֶּׂגֶת Lev 14:21 if his hand be unable to reach; so combinations with נשׂג Hiph`il: Lev 14:22 Lev 14:30 Lev 14:31 Lev 14:32; Num 6:21 (all foregoing P), Lev 25:26; Lev 25:47; Lev 25:49; Lev 27:8 (all H), Ezek 46:7 כְּמִתְּנַת יָדוֺ Deut 16:17 according to the giving of his hand, i.e. his ability; similarly מַתַּת יָדוֺ Ezek 46:5; Ezek 46:11 on יֶשׁלְֿאֵל יָדִי Gen 31:29, etc., see II. אֵל above; other phrase with preposition see below; of dominion of king לְהָשִׁיב יָדוֺ בְּ 2Sam 8:3 read probably as || 1Chr 18:3 לְהַצִּיב יָדוֺ בְּ to establish his dominion at; hand = display of strength, action of ׳י Ps 78:42; Job 27:11; Deut 34:12 especially ׳הַיָּד הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה י Exod 14:31 (J) = the great achievement which ׳י did.

3. Figurative= side:

  a. of way יַד דֶּרֶךְ 1Sam 4:13 Qr (Kt יך; but read probably לְיַד השׁער see Dr.).

  b. of gate בְּעַד יַדהַֿשַּׁעַר 1Sam 4:18 (text dubious, see Dr).

  c. of stream or wady כָּליַֿד נַחַל יַבֹּק Deut 2:37. Especially dual:

  d. of land, ארץ רַחֲבַת יָדַיִם Gen 34:21 (P) the land is wide of (on) both hands, i.e. in both directions, Judg 18:10; Isa 22:18; 1Chr 4:40 of city Neh 7:4 of sea Ps 104:25 of streams רַחֲבֵי יָדָ֑יִם Isa 33:21 מִיּד כִּתִּים Num 24:24 (JE) from the direction of Kittim. — Other phrase with preposition see below

  e. side = place, properly place at one side לְךָ מִחוּץ לַמַּחֲנֶה וְיָד תִּהְיֶה Deut 23:13 אִישׁ אֶתיָֿדוֺ Jer 6:3 each (in) his place; so כָּלאִֿישׁ עַליָֿדוֺ Num 2:17 (P); — see other phrases with preposition below

4. יָד is used in various special, technical senses: —

  a. sign, monument 1Sam 15:12; 2Sam 18:18.

  b. part, fractional part or share: of seed Gen 47:24 (J); share in king 2Sam 19:44 of fighting men 2Kgs 11:17 of people Neh 11:1

  c. time, repetition Gen 43:34 (J), Dan 1:20. Also feminine plural (only in figure senses): —

  d. axle-trees 1Kgs 7:32; 1Kgs 7:33 (ᵑ6 n/p).

  e. stays, supports for laver 1Kgs 7:35; 1Kgs 7:36 stays at sides of throne 1Kgs 10:19 (twice in verse) = 2Chr 9:18 (twice in verse). feminine tenons on sides of boards of tabernacle שְׁתֵּי יָדוֺת Exod 26:17 (P), also Exod 26:19 Exod 26:19; Exod 36:22; Exod 36:24 (twice in verse).

  g. יָד חָזִית Isa 57:8 according to Hi De Che Or Brd Du and most = a phallus thou beholdest; this favoured by context but without support in Hebrew usage; Di a (beckoning) hand.

5. יַד with preposition: —

  a. אֶליַֿד: — (1) after verb of motion, into the charge, custody, of Esth 2:3; Esth 2:8 (twice in verse); Esth 2:14 (2) אֶליַֿד by the side of gate 2Sam 18:4 אֶליָֿדִי by my side, next to me 2Sam 14:30 אֶליַֿד דֶּרֶךְ Ezek 48:1 a; אֶליַֿד חֲמָת vb (but on text see Co); compare also לְיַד, עַליַֿד.

  b. בְּיַד into the hand: (1) נָתַן בְּיַד give into the hand of, literally, Gen 27:17 (2) into the possession of נָתַן בְּיַד Exod 10:25 (JE); especially (3) נתן ביד = give into the power of, deliver over to Josh 6:2; Josh 7:7 (both J E), Deut 1:27; Judg 2:14 a Judg 13:1; Judg 15:12; 1Kgs 22:6; 2Kgs 18:30; 2Kgs 19:10 מָכַר בְּיַד sell into the hand of Judg 2:14 b Judg 3:8; Judg 4:2; Judg 4:9; Judg 10:7 נפל בְּיַד) fall into the hand of Judg 15:18; 2Sam 24:14 וַיְשַׁלְּחֵם בְּיַד פִּשְׁעָם Job 8:4 and he delivered them into the power of their transgression, gave them over to it; also Isa 64:6, which read וַתְּמַגְּנֵנוּ for ᵑ0 וַתְּמוּגֵנוּ; (4) נתן בְּיַד = entrust to Gen 30:35; Gen 32:17.

  c. בְּיַד in the hand of: (1) literal מַטְּךָ אֲשֶׁר בְּיָדֶ֑ךָ Gen 38:18 (J) thy staff which is in thy hand, Exod 7:17 (J), Exod 17:9 (E), Exod 32:15; Num 22:23; Num 22:31; Josh 5:13; Josh 8:18 (all J E), 1Sam 13:22; 1Sam 14:27; 1Sam 17:50; 1Sam 18:10; 1Sam 20:10; 2Kgs 11:8; 2Kgs 11:11 = 2Chr 23:7; Amos 7:7; Isa 6:6; Ezek 40:3; Ezek 40:5; Ezek 47:3; Zech 2:5; Zech 8:4 אֵין בְּיָדִי רָעָה וָפֶ֫שַׁע 1Sam 14:12 there is not in my hand evil or transgression (originally probably of stains of blood, or other evidences of crime); מַהבְּֿיָדִי רָעָה 1Sam 26:18 (2) figurative in the possession of, Exod 21:16 (JE); נִמְצָא בְּיָדִי 1Sam 9:8 there is found in my hand, i.e. I happen to have (1/4 shekel); (3) in the (physical) power of Gen 16:6 (J; compare תִּתְעַנִּי תַּחַת יָדֶיהָ Gen 16:9), Job 1:12 בְּיַד לָשׁוֺן Prov 18:21 in the power of a tongue; in the care or charge of, entrusted to, Gen 39:23 (J); under the authority of 2Sam 18:2 (3 t. in verse); Num 31:49 (P); — Jer 41:9 (AV because of Gedaliah), read בּוֺר גָּדוֺל הוּא for ביד גדליהו הוא ᵐ5 Hi Kue Gf Che Gie DrSm 291; (4) בְּיַד also with verbs of taking, וַיִּקַּח בְּיָדוֺ אֶתהָֿאֵשׁ Gen 22:6 and he took the fire in his hand, Exod 4:17; Exod 4:20; Exod 4:21 (all E), 1Sam 17:40; 2Kgs 9:1 thence to denote accompaniment, taking or being with one Josh 9:11 (JE), 2Sam 8:10; 1Kgs 14:3; 2Kgs 5:5 אִישׁ שׁוֺרוֺ בְּיָדוֺ 1Sam 14:34 compare 1Sam 16:2 קַח בְּיָָֽדְךָ שְׁלשִׁים אֲנָשִׁים Jer 38:10.

  d. בְּיַד by the agency or instrumentality of Gen 38:20 (J), Judg 6:36; 1Sam 11:7; 1Sam 16:20; 2Sam 3:18; 2Sam 10:2; 2Sam 11:4; 2Sam 12:25; 2Kgs 14:27 (the original literal sense discernible in some of these); especially of ׳י's speaking by the agency of prophets Exod 9:35 (R), Lev 8:36; Lev 10:11; Num 4:37; Num 4:45; Num 9:23; Num 10:13; Num 17:5; Josh 14:2; Josh 20:2; Josh 21:2; Josh 21:8 (all P), 1Sam 28:15; 1Sam 28:17; 1Kgs 16:7; 1Kgs 16:12; 1Kgs 16:34; 2Kgs 9:36; 2Kgs 17:13; 2Kgs 17:23; 2Chr 1:17; 2Chr 7:6; 2Chr 10:15; 2Chr 33:8; 2Chr 34:14; 2Chr 35:6; Neh 8:14; Neh 9:14; Neh 9:30 ׳מוּת בְּיַד י Exod 16:3 (P) die by the hand of ׳י; בְּיַד by or at the side of (very rare) Zech 4:12 olive-branches beside the two golden pipes; = near to, in time, נָכוֺן בְּיָדוֺ יוֺם חשֶׁךְ Job 15:23 ready at his hand is a day of darkness (i.e. near at hand).

  e. כְּיַד הַמֶּלֶךְ 1Kgs 10:13 according to the hand of the king, i.e. his royal munificence, so Esth 2:18 compare Esth 1:7. feminine לְיַד by the side of 1Sam 19:3; 1Chr 18:17; 1Chr 23:28; Neh 11:24; Prov 8:3; Ps 140:6.

  g. מִיַּד out of the hand: — (1) out of power of, often nearly = מִן, used idomatically with many verbs: with הִצִּיל Ps 32:12 (twice in verse) (J), Exod 2:19; Exod 18:9; Exod 18:10 (twice in verse) (all J E), 1Sam 17:37 מִתַּחַת יַד Exod 18:10 (J E; so with פשׁע 2Chr 21:8; 2Chr 21:10 (twice in verse); compare

  i. below); of animals מִיַּד 1Sam 17:37 (twice in verse), מִיַּדכֶּֿלֶב Ps 22:21 even of inanimate things הִצִּיל מִיַּד לֶהָבָה Isa 47:14 with לָקַח Num 21:26 (JE), 1Kgs 11:34; 1Kgs 11:35 with קָרַע 1Kgs 11:12 1Kgs 11:31 with מִלֵּט, מִיַּד שְׁאוֺל ׳מ Ps 89:49 with פָּדָה, מִיַּד שְׁאוֺל ׳פ Hos 13:14 (|| מִמָּ֫וֶת), Ps 49:16 מִידֵי חֶרֶב ׳פ Job 5:20 pregnantly יִשְׁפְּטֵנִי מִיָּדֶ֑ךָ 1Sam 24:16 may he (׳י) judge (and save) me out of thy hand; so 2Sam 18:19 and (with רִיב for שׁפט) 1Sam 25:39 (2) מִיּד of separation, מִיָָּֽדְךָ נִגְזָ֑רוּ Ps 88:6 of wicked, cut off from nearness to God; (3) מִיַּד דָּרַשׁ exact (at the hand) of 2Sam 4:11; Gen 9:5 (twice in verse) (P), Ezek 33:6; Ezek 34:10 (= דָּרַשׁ מֵעִם Deut 18:19), also of animals Gen 9:5 בִּקֵּשׁ מִיַּד Ezek 33:8 קָנָה מִיַּד Ruth 4:5; Ruth 4:9 acquire at the hand of; with reference to offerings הִקְרִיב מִיַּד Lev 22:25 (H), רָצָה מִיֵּד (׳י subject) Mal 1:10; Mal 1:13 רָצוֺן מִיַּד לָקַח Mal 2:13.

  h. עַליֿד(יׅ: — (1) upon the hand(s) of תְּנָה אֹתוֺ עַליָֿדִי Gen 42:37 = entrust him to me (E; literally put him upon my hand); חָ֑רֶב יַגִּירֻהוּ עַליְֿדֵיֿ Ps 63:11 they shall pour him out upon the hands of the sword = deliver him up to the sword; so Jer 18:21; Ezek 35:5 (2) עַליַֿד, עַליְֿדֵי according to the hand(s) of = at the guidance, direction of: עַליַֿד 1Chr 25:2 a 2Chr 26:13 עַליְֿדֵי Jer 5:31; Jer 33:13, and especially Chronicles: 1Chr 25:2b; 1Chr 25:3; 1Chr 25:6 (twice in verse); עַליְֿדֵי דָוִיד 2Chr 23:18; Ezra 3:10 עַליְֿדֵי כְּלִי דָוִיד 2Chr 29:27 according to the guidance of the instruments of David; (3) by the side of, way הַשַּׁעַר עַליַֿד דֶּרֶךְ 2Sam 15:2 river עַליַֿד (היארׅ Exod 2:5 (E), Num 13:29 (J E; || עַלהַֿיָּם), Jer 46:6; Dan 10:4 city Josh 15:46 (JE); person ( = in the company of) 2Sam 15:18 people 2Chr 21:16 especially late עַליַֿד next to (in a series) 2Chr 17:15; 2Chr 17:16; 2Chr 17:18; 2Chr 31:15; Neh 3:2 (twice in verse) + 13 t. Neh 3; Neh 13:13 עַליְֿדֵי by the side of Judg 11:26 people עַליְֿדֵי (אדוםׅ Num 34:3 (P), 1Chr 7:29 cattle Job 1:14 שִׁיר הֶעֱמִיד עַליְֿדֵי 1Chr 6:16 he stationed them by the side of song, i.e. to watch over the singing.

  i. תַּחַת יַד under the hand = in the possession, at the disposal of; ׳וְאִין יֶשׁפֹּֿה תַֿחַתיָָֽֿדְךָ חֲנִית וגו 1Sam 21:9 = in the power of, subject to Isa 3:6 come, thou shalt be our ruler and this ruin under thy hand; plural followed by verb, וְהִתְעַנִּי תַּחַת יָדֶיהָ Gen 16:9 (J) and submit thyself under her hands, her authority, Isa 3:6. — מִתַּחַת יַד see

  g. (1) above, and below תַּחַת.

**For מִתַּחַת יַך, 2Kgs 8:20; 2Kgs 8:22 ( = 2Chr 21:8; 2Chr 21:10), 2Chr 13:5; 2Chr 17:7.

יָד f.n. (pl. יָדַיִם in sense 1, יָדוֹת in the other senses) 1 hand, arm. 2 foreleg. PBH 3 handle. 4 stem (of a fruit). NH 5 monument, place. 6 power, strength. 7 part, portion, share. 8 fold. [Related to Aram. and BAram. יַד, יֽדָא, Syr. יַד, אִידָא, Ugar. yd, Arab. yad, Ethiop. ’ ed, Akka. ittu (= side).] Derivatives: יָדָה (n.), יְדוֹנִית, יָדוּת, יָדִי, יַדֽיָן, יָדִית. cp. מִיָּד and לִידֵי. cp. also אַיֽדֵי.