 |
Special Communication
On the
Jewish Community’s Rendering of
אֵ֛ת
אֲשֶׁר
(Et-Asher) Formulae in the Tanakh
(JPS 1917, et al.)
by William P. Welty, Ph.D.
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Modern English language renderings of
Zechariah 12:10b produced by the Jewish community differ radically from
the Christian tradition. For example, the Jewish Publication Society’s
1917 translation of Tanakh: The Holy
Scriptures renders Zechariah 12:10b like this:
“…and they shall look
unto Me because they have thrust him through; and they shall mourn for
him, as one mourneth for his only son, and shall be in bitterness for him,
as one that is in bitterness for his first-born.” (JPS)
The fundamental difference between the Christian and Jewish renderings
involves how the Hebrew formula
אֵ֛ת אֲשֶׁר is to be translated. Should
אֵ֛ת אֲשֶׁר
be translated as a relative pronoun
and the verb "to pierce" in the active voice (i.e., “the one whom they pierced”), as does
the pre-Christian Septuagint (LXX) and virtually all English language
translations produced by Christians, or should
אֵ֛ת אֲשֶׁר
rendered with causal
force and the verb "to pierce" as in the passive voice (i.e., “because they have thrust him through” or "because of the ones pierced")
as does the JPS translation and four other renderings produced by scholars from
the Jewish community?
In this
paper we present evidence that the JPS rendering of Zechariah 12:10b is not only incorrect
from a grammatical standpoint, it stands inconsistent with how
JPS handles the
אֵ֛ת אֲשֶׁר
formula and the
verb "to pierce" in every other instance
of its occurrence throughout the JPS
Tanakh: The Holy Scriptures.
We conclude this paper with our
suggestion as to how the JPS should recast the verse to reflect a
rendering that is more consistent, not only with the Hebrew text of the
passage (and of the Greek LXX), but with the Jewish community’s own
English translations of the
אֵ֛ת אֲשֶׁר
formula in other contexts.
Christian translators of the Tanakh
claim that Zechariah 12:10b is a reference to Jesus of Nazareth in His
role as Israel’s slain Messiah as well as the incarnation of the God who
Himself uttered the prophecy quoted by Zechariah:
“…and they will gaze on me—the one whom
they stabbed. Then they will mourn for him, as one would mourn for an only
son. They will grieve bitterly for him, as for a firstborn son.” (ISV)
The claim that Zechariah speaks of the death of Jesus originates in a
statement made by the Apostle John in the Gospel that he authored. After
recording (John 19:34) that a Roman soldier pierced Jesus’ side with a
spear after his death, John observes that “…these things happened so that
the Scripture might be fulfilled” (John 19:36). John alludes to Psalm
34:20 as a prediction that Messiah’s bones will not be broken in his
death. John then cites Zechariah 12:10b:
In addition, another passage of
Scripture says, “They will look on the one whom they pierced.” (John
19:37, ISV)
John’s quotation is an unmistakable
claim that the wound caused by the spear thrust made by the Roman soldier
into Jesus’ side will be seen by Israel when the nation recognizes its
Messiah in Jesus of Nazareth. The English-speaking Jewish community
contends that Zechariah 12:10b does not refer to Jesus. The tables set
forth below illustrate the diversity of renderings in the text
of English translations of Zechariah 12:10b from both the Jewish and the
Christian perspective:
|
Table I — Text of Zechariah 12:10b in
MT and LXX[2] |
|
...
וְהִבִּ֥יטוּ אֵלַ֖י אֵ֣ת אֲשֶׁר־דָּקָ֑רוּ וְסָפְד֣וּ עָלָ֗יו
כְּמִסְפֵּד֙ עַל־הַיָּחִ֔יד וְהָמֵ֥ר עָלָ֖יו כְּהָמֵ֥ר עַֽל־הַבְּכֹֽור׃ |
|
…καὶ
ἐπιβλέψονται πρός με ἀνθ̓ ὧν κατωρχήσαντο καὶ κόψονται ἐπ̓ αὐτὸν κοπετὸν
ὡς ἐπ̓ ἀγαπητὸν καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ πρωτοτόκῳ. |
|
Table II — Sample Translations of Zechariah
12:10b in the Jewish Tradition |
|
Jewish Publication Society Bible
(1917) |
…and they shall look unto Me because
they have thrust him through; and they shall mourn for him, as one
mourneth for his only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born. |
|
Judaica Press NACH Series,
Translation by
Rabbi A. J. Rosenberg |
…And they shall look to me because of
those who have been thrust through [with swords], and they shall mourn
over it as one mourns over an only son and shall be in bitterness,
therefore, as one is embittered over a firstborn son. |
|
The Jerusalem Bible
(Koren Publishing) |
…and they shall look towards me,
regarding those whom the nations have thrust through. And they shall
mourn for him (that is slain) as one mourns for an only son, and shall
be in bitterness over him, as one that is in bitterness for a firstborn. |
|
Soncino Books of the Bible, Edited by
Rabbi Dr. A. Cohen |
…and they shall look unto Me, because
they have thrust him through; and they shall mourn for him, as one
mourneth for his only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born. |
|
ArtScroll Stone Edition Tanach
ArtScroll/Mesorah |
…They will look toward Me because of those
whom they have stabbed, they will mourn over him as one mourns over an
only [child], and be embittered over him like the embitterment over a
[deceased] firstborn. |
|
Table III
—
Sample Translations of Zechariah 12:10b in the Christian Tradition |
|
Darby Translation |
…and they shall look on me whom they
pierced, and they shall mourn for him, as one mourneth for an only
[son], and shall be in bitterness for him, as one that is in bitterness
for [his] firstborn. |
|
International Standard Version (ISV) |
…and they will look to me—the one
whom they pierced." Then they will mourn for him, as for
an only son. They will grieve bitterly for him, as for a firstborn son. |
|
King James Version (KJV) |
…and they shall look upon me whom
they have pierced, and they shall mourn for him, as one mourneth for his
only son, and shall be in bitterness for him, as one that is in
bitterness for his firstborn. |
|
New American Standard Bible (NASB) |
…so that they will look on Me whom they
have pierced; and they will mourn for Him, as one mourns for an only
son, and they will weep bitterly over Him like the bitter weeping over a
firstborn. |
|
New International Version (NIV) |
…They will look on me, the one they
have pierced, and they will mourn for him as one mourns for an only
child, and grieve bitterly for him as one grieves for a firstborn son. |
|
New Living Translation (NLT) |
…They will look on me whom they have
pierced and mourn for him as for an only son. They will grieve bitterly
for him as for a firstborn son who has died. |
|
Revised Standard Version (RSV) |
…so that, when they look on him whom
they have pierced, they shall mourn for him, as one mourns for an only
child, and weep bitterly over him, as one weeps over a first-born. |
|
Young's Literal Translation (YLT) |
…And they have looked unto Me whom
they pierced, And they have mourned over it, Like a mourning over the
only one, And they have been in bitterness for it, Like a bitterness
over the first-born. |
|
Table IV — Our Recommended Recasting of Zechariah 12:10b |
|
…and they will look to me—the one
whom they pierced." Then they will mourn for him, as for an only son.
They will grieve bitterly for him, as for a firstborn son. |
Undisputed Issues
Certain portions of Zechariah 12:10 and the
immediate context in which the verse appears are not in dispute as to the
speaker: both Jews and Christians acknowledge that the speaker of the words
of Zechariah 12:10 and the person to whom Israel will look is YHWH, the God
of Israel, since that speaker is introduced in Zechariah 12:1 with the
classic prophetic formulaמַשָּׂ֥א דְבַר־יְהוָ֖ה עַל־יִשְׂרָאֵ֑ל
נְאֻם־יְהוָ֗ה
(i.e., “The burden of the word of the
Lord to Israel: Thus says the
Lord”).
Within the larger context of Zechariah
12:1-14, the God of Israel declares his sovereignty over the universe
(12:1), his plans to lay siege works against Jerusalem and Judah (12:2), his
unstoppable intention to make Jerusalem a stumbling block to all nations
(12:3), his promise to watch over Judah in that day (12:4-5), his commitment
to pay special attention to Jerusalem (12:6) and to save the inhabitants of
Judah (12:7) and Jerusalem (12:8), and his threat to destroy all nations
that come against Jerusalem (12:9). Furthermore, neither side of the debate
denies that a day of “great mourning” (12:11) will one day come to
Jerusalem, a period of mourning so profound that it causes the separate
clans of Israel to mourn by themselves, “every family by itself” (12:12-14).
What Causes the
Mourning?
There is great dispute as to what causes
the mourning. The Christian community claims Israel will mourn because “in
that day” the nation will finally recognize Jesus as its Messiah. In
contrast to the Christian view, certain members of the Jewish community of
biblical scholars hold the view that Zechariah 12:10
depicts a great hero who will fall in the
battle of the nations against Jerusalem that was described earlier in the
chapter (Zech 12:3). Because this person will be one of towering stature
among the Jewish people, the mourning for him will be great and widespread;
the entire nation and all of Jerusalem are described as being in a state of
great mourning (Zech 12:12). But, this crying and mourning will lead people
to repent and return to observance of Torah, as had happened in previous
times.
Numbers
14:39-40
– (39) And Moses spoke these words to all the Children of Israel; and the
people mourned greatly. (40) And they arose early in the morning, and they
ascended to the top of the mountain, saying; “Behold, we are here, and we
will go up to the place of which the L-rd has spoken, for we have sinned.”
This particular scenario fits
well with the Rabbinic "two Messiahs" paradigm.
According to this Talmudic tradition, the first "Messiah", (mashi'ah
ben Yosef), Messiah son of Joseph, will be a
hero out of either the Tribe of Ephraim or the Tribe of Menasheh (recall
that Joseph's sons were Ephraim and Menasheh). He will fight, and be killed
in the Great War, an event that will be the catalyst for all of Israel to
turn to G-d and repent. After that, (mashi'ah
ben David), Messiah son of David, the
Davidic Messiah, will appear and usher in the messianic era with its
promised redemption of Israel. The intensity of the sadness is quantified
in Zechariah 12:11 by comparing the mourning in Jerusalem with the mourning
in the valley of Megiddo. This reference points to the death of King
Josiah, the last of the great and righteous kings of Judah (2
Kgs 23:25), who was killed in a battle with
Pharaoh Necho, King of Egypt.
Despite the dispute as to what causes the
future period of mourning, both the Christian and Jewish sides of the debate
acknowledge that only the God of Israel is at work in Zechariah 12:1-14.
On the Late Dating
of the Talmudic Interpretation of Two Messiahs
Before we
examine the grammatical features of Zechariah 12:10 as a means to determine
the author’s original intention in making the startling pronouncement that a
day would come when HaShem would be impaled, we cite Alfred Edersheim’s
classic late nineteenth century work The Life and Times of Jesus the
Messiah, in which the following extended commentary (italics
emphasis ours) on the rabbinic “two Messiah” view may be found:
Here we have first
to dismiss, as belonging to a later period, the Rabbinic fiction of two
Messiahs: the one, the primary and reigning, the Son of David; the other, the
secondary and warfaring Messiah, the Son of Ephraim or of Manasseh. The
earliest Talmudic reference to this second Messiah (Sukkah 52a and 52b)
dates from the third century of our era, and contains the strange and
almost blasphemous notices that the prophecy of Zechariah (Zech. 12:12),
concerning the mourning for Him Whom they had pierced, referred to Messiah the
Son of Joseph, Who would be killed in the war of Gog and Magog; and that, when
Messiah the Son of David saw it, He ‘asked life’ of God, Who gave it to Him,
as it is written in Ps. 2—‘Ask of Me, and I will give Thee,’ upon which God
informed the Messiah that His father David had already asked and obtained this
for Him, according to Ps. 21:4. Generally the Messiah, Son of Joseph, is
connected with the gathering and restoration of the ten tribes. Later Rabbinic
writings connect all the sufferings of the Messiah for sin with this Son of
Joseph. The war in which ‘the Son of Joseph’ succumbed would finally be
brought to a victorious termination by ‘the Son of David,’ when the supremacy
of Israel would be restored, and all nations walk in His Light.
It is scarcely
matter for surprise, that the various notices about the Messiah, Son of
Joseph, are confused and sometimes inconsistent, considering the circumstances
in which this dogma originated. Its primary reason was, no doubt,
controversial. When hardly pressed by Christian argument about the Old
Testament prophecies of the sufferings of the Messiah, the fiction about the
Son of Joseph as distinct from the Son of David would offer a welcome means of
escape. Besides, when in the first Jewish rebellion (132-135 AD) under the
false Messiah ‘Bar-Kokhba’ (‘the Son of a Star,’ [Numbers 24:14]) the latter
succumbed to the Romans and was killed, the Synagogue deemed it necessary to
rekindle Israel’s hope, that had been quenched in blood, by the picture of two
Messiahs, of whom the first should fall in warfare, while the second, the Son
of David, would carry the contest to a triumphant issue. [Alfred Edersheim,
The Life and Times of Jesus the Messiah (Volume 2, page 434). (Page 774 of
Hendrickson Publishers edition)]
Given
the late, third century date for the origin of the Talmudic portion upon which
the Jewish community builds its “two Messiah” view, a “two Messiah” view of
Zechariah can hardly have been on the mind of the original writer of Zechariah
12 when he penned the chapter in which Zechariah 12:10 may be read.
Accordingly, the One who is pierced is the one for whom all the tribes of
Israel mourn so forcefully toward the end of Zechariah 12.
The Verb
דקר
Judaica
Press claims that the third person plural active Qal verb “to thrust
through” (דָּקָ֑רוּ)
in Zechariah 12:10b should be not be translated as “they thrust through” but
as the passive “those who have been thrust through.” But this is a
problematic rendering—it requires the verb
דקר
to have been written by the original author of the text in the passive
Niphal form rather than in the active Qal form. JPS 1917 further complicates
the translational issues by rendering the Hebrew phrase
אֵ֣ת אֲשֶׁר
with causal force (“because they have thrust him through”) instead of
rendering the phrase as the relative pronoun “whom”, as do all English
language translations of Zechariah 12:10b produced by Christians.
The crux of the problem passage (pardon
the pun) is clearly the last three words in the five words that constitute
the last part of Zechariah 12:10b in Hebrew:
וְהִבִּ֥יטוּ אֵלַ֖י אֵ֣ת אֲשֶׁר־דָּקָ֑רוּ
The Christian community translates these
five words as “…and they will look to (or “upon”) me, whom they have thrust
through.”
Qal vs. Niphal
We can dismiss
דָּקָ֑רוּ,
the last of these three words, rather quickly from consideration on
grammatical grounds: as used in Zechariah 12:10b,
דָּקָ֑רוּ
is the third person common plural Qal (active) perfect of
דקר.
The verb
דקר
means to pierce, stab, to thrust through, or to impale. The word is almost
always employed in the MT to connote the infliction of a catastrophic,
mortal injury, often as a result of a blow from a sword, spear, or other
instrument of war. The Hebrew word
דקר
appears only eleven times in the Tanakh. Six occurrences are in
the active Qal form: Numbers 25:8, Judges 9:54, 1 Samuel 31:4 (twice), 1
Chronicles 10:4; Zechariah 12:10, and Zechariah 13:3.
דקר
appears three times in the Tanakh in the Pual
participial form: Jeremiah 37:10, Jeremiah 51:4 (where the term refers to
those who have been wounded in war), and in Lamentations 4:9, where the Pual
of
דקר
is used to describe pain experienced through
famine.
דקר
appears only once in the
passive Niphal form, at Isaiah
13:15,
where it can be
translated as “to be pierced” or “to be thrust
through”. In Isaiah 13:15 (which conservative scholars claim predates
Zechariah’s post-captivity writings), the Niphal of
דקר
is utilized to describe war fugitives as being
thrust through when they are found.
The Theological Wordbook of the Old
Testament, which was written from the perspective of the conservative
Christian community, observes concerning
דקר
that:
Normally the piercing results in death.
But in Jer 37:10 the term refers to men who are seriously wounded. The
weapon associated with dāqar is usually the sword, though a spear is the
instrument in Num 25:8. Several times dāqar refers to a disgraceful death.
In its only occurrence in the Pentateuch the term is used of the blow,
inflicted by the priest Phinehas, that killed an Israelite man and a
Midianite woman (Num 25:8). It was this drastic action that stopped the
plague against the Israelites resulting from idolatry and immorality
connected with the worship of the Baal of Peor. In two instances Israelite
rulers asked their servants to pierce them through to avoid dying in
disgrace. Abimelech wanted to avoid the charge that a woman killed him (Jud
9:54), and Saul feared abuse at the hands of the Philistines (I Sam 31:4 = I
Chr 10:4). …
The term appears twice in Zechariah,
again with the connotation of disgrace. …In 12:10 it refers to the nation of
Israel finally turning to Christ, “the one they have pierced,” at the second
coming. The next chapter predicts that in that day no false prophet will be
allowed to live, for his own parents will pierce him through (13:3).
Four times dāqar is used in
connection with the armies of Babylon. The Chaldean forces will be
successful against Judah (Jer 37:10; Lam 4:9), but they too will fall before
the invading armies of the Medes and Persians (Isa 13:15; Jer 51:4)[6]
Zechariah knew that the verb
דקר
can be cast in the Niphal form—he could have
employed its construction in Zechariah 12:10b had he wished to connote the
passive verb’s nuance. Instead, Zechariah chose to use the active Qal form
of
דקר,
not the passive Niphal, to communicate his intention. Accordingly, any
modern English language translation that renders the active Hebrew Qal form
as a passive Niphal is simply incorrect and inconsistent with the original
author’s grammatical intention. The Hebrew verb form
דָּקָ֑רוּ
used in Zechariah 12:10b should be translated “they pierced,” “they
stabbed,” “they thrust through,” etc. Any passive voice rendering of
the Hebrew active verb such as “those who have been thrust through” (Judaica
Press NACH Series) or “those whom they have stabbed” (ArtScroll Stone
Edition) may be rejected as unfaithful to the grammatical structure of
Zechariah’s Hebrew because Zechariah carefully and deliberately chose the
active Qal form of
דקר,
not the passive Niphal.
Statistical
Analysis of
אֵ֣ת אֲשֶׁר
Formulae
The Hebrew phrase
אֵ֣ת אֲשֶׁר
translated by JPS as “because” in its rendering
of Zechariah 12:10b occurs 159 times in the Tanakh. Starting on page six,
below, we have set forth a table containing all 159 citations of the
אֵ֣ת אֲשֶׁר
formula that appear in the Tanakh, together with the JPS (1917) English
language rendering as well as the pre-Christian second century BCE’s
Septuagint (LXX) rendering of
the
אֵ֣ת אֲשֶׁר formula. As may be noted by examining each of these 159 occurrences, JPS
translates the vast majority of them as relative pronouns modifying an
active verb. Two instances connote an indirect object of a
verb. In Genesis 44:1, Joseph is recorded as having given a command to (the
Hebrew preposition
עַל
accompanies
אֵ֣ת אֲשֶׁר)
his steward. In Judges 11:24, Jephthah is recorded as asking the rhetorical
question, “Will you not possess whatever Chemosh your god gives you?”
employing
אֵ֣ת אֲשֶׁר
to connote the indirect object of the active verb “to possess”. Four instances occur in which
אֵ֣ת אֲשֶׁר
modifies verbs adverbially with telic force or
as an adverb of manner. In Genesis 49:1, Jacob calls his sons together so
that he could tell them what would happen in the future. In this passage,
אֵ֣ת אֲשֶׁר
is used to connote the telic purpose of the
command. In 1 Samuel 24:18, Saul notes how David had treated him, using
אֵ֣ת אֲשֶׁר
to connote the manner of the treatment. In Esther 5:11, the historical
narrative utilizes
אֵ֣ת אֲשֶׁר
to describe Haman recounting to his friends and family “how” (אֵ֣ת
אֲשֶׁר)
the king had advanced him above princes and other servants of the king.
Lastly, in Esther 9:23 utilizes
אֵ֣ת אֲשֶׁר
with the connotation of an adverbial of extent: i.e., how the Jews had acted
“as they had begun” and as they had been instructed by Mordecai. Only one instance is recorded in the Tanakh
that utilizes
אֵ֣ת אֲשֶׁר
as a prepositional phrase. In 1 Kings 9:25,
Solomon is described as having offered offerings upon the holy altar “that
was” (אֵ֣ת
אֲשֶׁר)
before the Lord. A single use of
אֵ֣ת אֲשֶׁר
can be found that renders it as a conditional
phrase. 1 Kings 8:31 introduces the hypothetical case “If a man sin against
his neighbor” (or perhaps, “When a man sin against his neighbor”) with the
phrase
אֵ֣ת אֲשֶׁר.
Rendering
אֵ֣ת אֲשֶׁר
With Causal Force
Three uses of
אֵ֣ת אֲשֶׁר
are translated with causal force in the JPS 1917 translation. They are 1
Kings 11:34 (where Israel’s God speaks of preserving the king on account of
David, “because he kept My commandments and My statutes”); 2 Kings 17:26
(where lions are said to have killed certain disobedient people “because
they know not the manner of the God of the land.”), and Zechariah 12:10b.
With all due respect to the JPS’ renderings of 1 Kings 11:34 and 2 Kings
17:26, it should be noted from a strictly grammatical viewpoint that both 1
Kings 11:34 and 2 Kings 17:26 contain the
אֵ֣ת אֲשֶׁר
formula with accompanying modifiers that do not appear in Zechariah
12:10b. As a matter of grammar, the
אֹתֹ֔ו
portion of the
אֵ֣ת אֲשֶׁר
formula as it appears in 1 Kings 11:34 modifies
the verb
בָּחַ֣רְתִּי
(“I chose”) as its direct object and is not part of the traditional
אֵ֣ת אֲשֶׁר
formula in that passage. The same argument can be said of 2 Kings 17:26:
theאֵ֣ת
אֲשֶׁר
formula appears as
אֹותָ֔ם כַּאֲשֶׁר֙,
where
אֹותָ֔ם
serves as the direct object of the verb “to kill”; i.e., the lions “kill
them” because (כַּאֲשֶׁר֙)
they do not know the ways of the God of the land. In the 2 Kings 17:26
passage, from a strictly grammatical standpoint, the
אֵ֣ת אֲשֶׁר
formula is being rendered by JPS 1917 because
the
כַּ
modifier accompanying the
אֵ֣ת אֲשֶׁר
formula requires that the passage be rendered
as “because” or “since”. However,
neither a declined
אֵ֣ת
nor the prefix
כַּ
accompanies the
אֵ֣ת אֲשֶׁר formula
in Zechariah 12:10.
To its credit, JPS 1917 is consistent in its
translation of
אֵ֣ת אֲשֶׁר
as a relative pronoun for most of the remaining occurrences of the formula
in the Tanakh, describing everything from Noah’s knowledge about what his
son had done in Genesis 9:24 to what the Lord had to say through Micah the
prophet in Micah 6:1. Consult the table below at ¶¶ 32-159 for specific
details.
Messiah Truth’s
Position
In its polemic against translating
אֵ֣ת אֲשֶׁר
as a relative pronoun, the Messiah Truth web site subtly assumes what it is
attempting to prove. Note how every assertion in the following
sentence is accurate, except for the statement that
אֵ֣ת אֲשֶׁר
can mean “because or for”:
The Hebrew
word
אֲשֶׁר (asher)
is a conjunction, a part of speech that connects other words or phrases. אֲשֶׁר (asher)
can mean because or for, that or which, who or whom, and it may take on
various other meanings when combined with prepositions.
Then comes a problematic statement in the
Messiah Truth article:
When
אֵ֣ת (et)
and
אֲשֶׁר (asher)
occur together as a phrase, and in the particular grammatical structure,
such as is found in Zechariah 12:10B(i), the phrase
אֵ֣ת אֲשֶׁר (et
asher) must be read as, because of or concerning or regarding
[something] or simply because or that which, but not simply as
whom or the one, which are common in Christian translations.
Messiah Truth appears unaware that
אֵ֣ת אֲשֶׁר
is translated as “what,” “that,” or “whom” in every occurrence of
אֵ֣ת אֲשֶׁר
in the Tanakh by JPS 1917 except for Zechariah 12:10b! Messiah Truth
also seems unaware that the only grammatically sound basis
for rendering
אֵ֣ת אֲשֶׁר
as “because” is if
אֲשֶׁר
is preceded by the Hebrew prefix
כַּ,
as may be observed in 2 Kings 17:26! If Messiah Truth were correct in its
allegation that the
אֵ֣ת אֲשֶׁר
formula “must be read as, because of or concerning,” then Messiah Truth
would have to demand that JPS 1917 recast all 128 of the other 129
instances of
אֵ֣ת אֲשֶׁר
to read “because of” instead of translating the
phrase as a relative pronoun.
אֵ֣ת אֲשֶׁר
in the Pre-Christian Septuagint
Except for its problematic rendering of
אֵ֣ת אֲשֶׁר
as “because”, JPS 1917’s other renderings of the
אֵ֣ת אֲשֶׁר
formula appear to be consistent with how the
pre-Christian LXX translates the phrase in almost all occurrences. In fact,
the non-Christian LXX upholds all of the JPS 1917 renderings of
אֵ֣ת אֲשֶׁר
except
its rendering of Zechariah 12:10b! As may be confirmed by examining the
citations from the LXX that have been listed in the addendum below, the
Septuagint renders Zechariah 12:10 as a relative pronoun:
…
καὶ ἐπιβλέψονται πρός με ἀνθ̓
ὧν κατωρχήσαντο …
The LXX should be translated “and they
will look to me, the man whom they pierced.” We shall leave to a future
forum a discussion regarding why the LXX non-Christian translators added the
abbreviation for “man” to the text, rendering the LXX passage as “the man
whom they pierced”.
We contend that
ἀνθ
is not an elision for
ἀντι.
Is a Trinitarian
View of God
Implicit in Zechariah 12:10?
As noted
earlier above, there is no dispute within either the Jewish or the Christian
scholarly communities as to the identity of the speaker in Zechariah
12:1-10a: it is the God of Israel who announces his declaration through
Zechariah the prophet utilizing the classic prophetic formula:
מַשָּׂ֥א דְבַר־יְהוָ֖ה
עַל־יִשְׂרָאֵ֑ל נְאֻם־יְהוָ֗ה:
(“The burden of the word of the Lord
to Israel: Thus says the Lord”).
Whether one translates Zechariah 12:10 as “They will look to me—the one whom
they pierced,” (ISV) or “…they shall look unto Me because they have thrust
him through,” (JPS 1917), or “…they shall look to me because of those who
have been thrust through” (Judaida Press), or “…they shall look towards me,
regarding those whom the nations have thrust through” (Jerusalem Bible), the
speaker is still YHWH in both the Jewish and Christian view.
But why is there a
change of person from the first person singular to the third person singular
in the second half of the verse? The translations “They shall mourn for him,”
(JPS 1917, Jerusalem Bible, and Soncino Books), “…they shall mourn over it,”
(Judaica Press), “…they will mourn over him,” (ArtScroll Stone Edition), and
“Then they will mourn for him,” (ISV) each reflect the subtle grammatical
nuance: a speaker other than the
Lord is discussing the mourning.
Certain
members of the Christian scholarly community explain the change of subject on
Trinitarian grounds. Citing the Apostle John’s authority in John 19:37, they
claim that Jesus spoke the phrase “They will look to me…” in his pre-incarnate
state as God the Son and mediator to Israel as the Angel of the Lord. These
same scholars explain the change in speakers, observing the disjunctive
וְ
that precedes the phrase “they will mourn for him,” by claiming that God the
Father issues the statement about the mourning as for the “only son.” To sum
up, some Christian scholars see the change in person from first person to
third person as indicating a Trinitarian focus by the original writer.
Besides
raising theological difficulties and alienating the Jewish scholarly community
unnecessarily, a simpler explanation fits the construct of Zechariah 12:10
more naturally: the change in speaker is from YHWH to Zechariah the prophet
himself rather than from God the Son to God the Father. This view sees the
disjunctive וְ
that precedes the phrase “they shall mourn” as indicating a temporary pause in
the words of Israel’s Lord, who
will resume speaking in Zechariah 13:2. Note that the introductory phrase,
“declares the Lord of the
Heavenly Armies” has been inserted into the text of Zechariah 13:2 by
Zechariah to mark the beginning of YHWH’s next declaration.
A
“non-Trinitarian” view of Zechariah 12:10 suggests that the phrase “Then they
will mourn for him…”indicates the beginning of a parenthetical remark
concerning the coming time of mourning by the people of Israel as reported by
Zechariah himself. His observations about this continue through the end of
Zechariah 13:1 as he records both the effects of the future national mourning
and the opening of what Zechariah calls a “fountain to the house of David”.
Applying a
Trinitarian theology to Zechariah 12:10 is not required to explain the
grammatical change in person from first to third person. The change in
speakers can be viewed as being from God to Zechariah rather than from God the
Son to God the Father. From a strictly grammatical viewpoint, both a
Trinitarian and a non-Trinitarian view of the passage are theoretically
viable. The change in person can be explained by both views.
As part of its
commitment to translate grammatical ambiguities inherent within the biblical
text with at least as much ambiguity in the English text as may be observed in
the original, the International Standard Version’s Committee on Translation
has elected to end the quotation of God’s declaration in Zechariah 12:10 at
the end of the phrase “…whom they have pierced,” and continue the declaration
starting again in Zechariah 13:2. The base text of Zechariah 12:10b through
Zechariah 13:1 is ascribed by the ISV to an unidentified other writer, who may
or may not necessarily be YHWH, and a footnote to the text explains that the
quotation can possibly continue through Zechariah 13:1.
How to Craft
Zechariah 12:10
to Conform to JPS 1917
Borrowing from 2 Kings 17:26, if
Zechariah had originally intended Zechariah 12:10 to mean what JPS 1917
claims it means in English, instead of writing:
וְהִבִּ֥יטוּ אֵלַ֖י אֵ֣ת אֲשֶׁר־דָּקָ֑רוּ
Zechariah should have written:
וְהִבִּ֥יטוּ
אֵלַ֖י אֵ֣ת
כַּאֲשֶׁר־
דָּקָ֑רוּ
adding the prefix
כַּ
before the word
אֲשֶׁר.
But he didn’t.
How Should JPS 1917
Render the Passage?
If JPS 1917 is to remain faithful to its own
consistency in rendering the
אֵ֣ת אֲשֶׁר
formula, in Zechariah 12:10b JPS should recast the verse to be consistent
with the ISV's rendering:
… and they
will look to me—the one whom they pierced.”f
Then they will
mourn for him, as for an only son. They will grieve bitterly for him, as for a
firstborn son.
___________________________
f12:10
The quotation possibly continues through 13:1.
This
English language rendering of Zechariah 12:10b brings four paradigms of
faithfulness in translation to the passage: first, it is faithful to
the
אֵ֣ת אֲשֶׁר
formula, rendering it as a relative pronoun;
second, this rendering is faithful to the Qal form of the original
דָּקָ֑רוּ,
rendering it as an active verb; third, it is faithful to the obvious
change in speakers from the first person to the third that is observable
within the text, placing a close quotation mark after the word “pierced”; and
fourth, it retains the original ambiguity of the passage by making no
claim as to the actual identity of the individual described by the third
person singular—neither Zechariah nor God the Father is specified by the ISV
rendering.
Now as to how it
is possible to pierce HaShem with a spear or sword unless He becomes
incarnate, given that God as a RUACH cannot otherwise be pierced or thrust
through, we invite further dialog with the Jewish community about why we
believe that Jesus, as the Son of Man, is HaShem made man in the person of the
rabbi from Nazareth, who suffered under Pontius Pilate and was pierced by a
Roman spear.
An honest but mistaken
man, once shown the truth, either ceases to be mistaken or ceases to be
honest.
 — Jewish proverb
|
אֵ֛ת אֲשֶׁר
Formulae in the Massoretic Text |
|
|
JPS Tanakh: Holy Scriptures (1917)[10] |
Massoretic
Text[11] |
Function
of
אֵ֛ת אֲשֶׁר
in MT |
Pre-Christian
LXX[13]
Rendering |
אֵ֛ת אֲשֶׁר
in LXX
|
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 —
Translated as
“Because” but NOT “Because of” |
|
1
|
1 Kings 11:34
…but I will make him prince all the days of his life, for David My
servant's sake, whom I chose, because he kept My commandments and My
statutes; |
...כִּ֣י׀ נָשִׂ֣יא אֲשִׁתֶ֗נּוּ כֹּ֚ל
יְמֵ֣י חַיָּ֔יו לְמַ֨עַן דָּוִ֤ד עַבְדִּי֙ אֲשֶׁ֣ר בָּחַ֣רְתִּי אֹתֹ֔ו
אֲשֶׁ֥ר שָׁמַ֖ר מִצְוֹתַ֥י וְחֻקֹּתָֽי׃ |
Modifies active
verb “to keep” with causal force; i.e., I chose him because he kept my
commands and statutes |
…διότι
ἀντιτασσόμενος ἀντιτάξομαι αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ, διὰ
Δαυιδ τὸν δοῦλόν μου, ὃν ἐξελεξάμην αὐτόν. |
Translates as
relative pronoun object of active verb “to choose”; i.e., on account of
David, whom I chose |
|
2
|
2 Kings 17:26 … and, behold, they slay them, because they know not the
manner of the God of the land.' |
...וְהִנָּם֙ מְמִיתִ֣ים אֹותָ֔ם
כַּאֲשֶׁר֙ אֵינָ֣ם יֹדְעִ֔ים אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֥י הָאָֽרֶץ׃ |
Modifies active
verb “to know” with causal force; i.e., the lions kill them because they
don’t know the manner of the God of the land |
…καὶ
ἰδού εἰσιν θανατοῦντες αὐτούς, καθότι οὐκ οἴδασιν τὸ κρίμα τοῦ θεοῦ τῆς
γῆς. |
Modifies active
verb “to know” with causal force; i.e., the lions kill them because they
don’t know the manner of the God of the land |
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 — No Modifier
Preceding
אֲשֶׁר
and with Declension of
אֵ֛ת |
|
3
|
Genesis 39:23
The keeper of the prison looked not to any thing that was
under his hand, because the LORD was with him; and that which he did,
the LORD made it to prosper. |
אֵ֣ין׀ שַׂ֣ר בֵּית־הַסֹּ֗הַר רֹאֶ֤ה אֶֽת־כָּל־מְא֙וּמָה֙ בְּיָדֹ֔ו
בַּאֲשֶׁ֥ר יְהוָ֖ה אִתֹּ֑ו
וַֽאֲשֶׁר־ה֥וּא עֹשֶׂ֖ה יְהוָ֥ה מַצְלִֽיחַ׃ |
Relative pronoun
modifying object of active verb “to do”; i.e., whatever Joseph did |
οὐκ ἦν ὁ
ἀρχιδεσμοφύλαξ τοῦ δεσμωτηρίου γινώσκων δι᾿ αὐτὸν οὐθέν· πάντα γὰρ ἦν
διὰ χειρὸς Ιωσηφ διὰ τὸ τὸν κύριον μετ᾿ αὐτοῦ εἶναι,
καὶ ὅσα αὐτὸς ἐποίει, κύριος εὐώδου ἐν
ταῖς χερσὶν αὐτοῦ. |
Relative pronoun
modifying object of active verb “to do”; i.e., whatever Joseph did |
|
4
|
Exodus 29:33
And they shall eat
those things wherewith atonement was made, to consecrate and to sanctify
them… |
וְאָכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם
לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם... |
Relative pronoun
modifying object of active verb “to eat”; i.e., the items with which
atonement had been made |
ἔδονται αὐτά, ἐν οἷς ἡγιάσθησαν ἐν αὐτοῖς
τελειῶσαι τὰς χεῖρας αὐτῶν ἁγιάσαι αὐτούς… |
Relative pronoun
modifying object of active verb “to eat”; i.e., the items with which
atonement had been made |
|
5
|
Judges 6:31 …
he that will contend for him, shall be put to death before morning… |
...אֹותֹ֔ו אֲשֶׁ֨ר יָרִ֥יב לֹ֛ו יוּמַ֖ת
עַד־הַבֹּ֑קֶר... |
Relative pronoun
acting as object of active verb “to contend”; i.e., the one who contends |
ὃς ἐὰν δικάσηται αὐτῷ, θανατωθήτω ἕως πρωί·… |
Relative pronoun
acting as object of active verb “to contend”; i.e., the one who contends |
|
6
|
1 Samuel 6:15
And the Levites took down the ark of the LORD, and the coffer that was
with it, wherein the jewels of gold were… |
וְהַלְוִיִּ֞ם הֹורִ֣ידוּ׀ אֶת־אֲרֹ֣ון יְהוָ֗ה וְאֶת־הָאַרְגַּ֤ז
אֲשֶׁר־אִתֹּו֙ אֲשֶׁר־בֹּ֣ו כְלֵֽי־זָהָ֔ב... |
Modifies noun
“coffer” as relative pronoun; i.e., the coffer that was in the ark |
καὶ οἱ Λευῖται ἀνήνεγκαν τὴν κιβωτὸν τοῦ κυρίου καὶ τὸ θέμα εργαβ μετ᾿
αὐτῆς καὶ τὰ ἐπ᾿ αὐτῆς σκεύη τὰ χρυσᾶ… |
Modifies noun
“coffer” as relative pronoun; i.e., the coffer that was in the ark |
|
7
|
1 Kings 6:12 …then will I establish My word with thee, which I spoke
unto David thy father; |
וַהֲקִמֹתִ֤י אֶת־דְּבָרִי֙ אִתָּ֔ךְ אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־דָּוִ֥ד
אָבִֽיךָ׃ |
Relative pronoun
modifying object of active verb “to establish”; i.e., the promise that
had been spoken to David |
[Omitted in LXX] |
|
|
8
|
1 Kings 9:25
And three times in a year did Solomon offer
burnt-offerings and peace-offerings upon the altar which he built unto
the LORD, offering thereby, upon the altar that was before the LORD. So
he finished the house. |
וְהֶעֱלָ֣ה שְׁלֹמֹ֡ה שָׁלֹשׁ֩ פְּעָמִ֨ים בַּשָּׁנָ֜ה עֹלֹ֣ות
וּשְׁלָמִ֗ים עַל־הַמִּזְבֵּ֙חַ֙ אֲשֶׁ֣ר בָּנָ֣ה לַיהוָ֔ה
וְהַקְטֵ֣יר אִתֹּ֗ו אֲשֶׁ֖ר לִפְנֵ֣י
יְהוָ֑ה וְשִׁלַּ֖ם אֶת־הַבָּֽיִת׃ |
Relative pronoun
modifying prepositional phrase “before the Lord”; i.e., the altar that
was before the Lord |
[Omitted in LXX] |
|
|
9
|
1 Kings 12:8
But he forsook
the counsel of the old men which they had given him, and took counsel
with the young men that were grown up with him, that stood before him. |
ַֽיַּעֲזֹ֛ב אֶת־עֲצַ֥ת הַזְּקֵנִ֖ים אֲשֶׁ֣ר יְעָצֻ֑הוּ
וַיִּוָּעַ֗ץ אֶת־הַיְלָדִים֙ אֲשֶׁ֣ר
גָּדְל֣וּ אִתֹּ֔ו אֲשֶׁ֥ר הָעֹמְדִ֖ים לְפָנָֽיו׃ |
Relative pronoun
modifying object of active verb “to take counsel”; i.e., the men who had
grown up with him |
καὶ ἐγκατέλιπεν τὴν
βουλὴν τῶν πρεσβυτέρων, ἃ συνεβουλεύσαντο αὐτῷ,
καὶ συνεβουλεύσατο μετὰ τῶν παιδαρίων
τῶν ἐκτραφέντων μετ᾿ αὐτοῦ τῶν παρεστηκότων πρὸ προσώπου αὐτοῦ |
Relative pronoun
modifying object of active verb “to take counsel”; i.e., the men who had
grown up with him |
|
10
|
Jeremiah 41:2
Then arose
Ishmael the son of Nethaniah, and the ten men that were with him, and
smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and
slew him, whom the king of Babylon had made governor over the land. |
וַיָּקָם֩ יִשְׁמָעֵ֨אל בֶּן־נְתַנְיָ֜ה וַעֲשֶׂ֥רֶת הָאֲנָשִׁ֣ים׀
אֲשֶׁר־הָי֣וּ אִתֹּ֗ו וַ֠יַּכּוּ אֶת־גְּדַלְיָ֨הוּ בֶן־אֲחִיקָ֧ם
בֶּן־שָׁפָ֛ן בַּחֶ֖רֶב וַיָּ֣מֶת אֹתֹ֑ו
אֲשֶׁר־הִפְקִ֥יד מֶֽלֶךְ־בָּבֶ֖ל בָּאָֽרֶץ׃ |
Relative pronoun
modifying object of active verb “to slay”; i.e., one whom the king had
made governor |
καὶ ἀνέστη Ισμαηλ καὶ
οἱ δέκα ἄνδρες, οἳ ἦσαν μετ᾿ αὐτοῦ, καὶ
ἐπάταξαν τὸν Γοδολιαν, ὃν κατέστησεν βασιλεὺς Βαβυλῶνος ἐπὶ τῆς γῆς, |
Relative pronoun
modifying object of active verb “to slay”; i.e., one whom the king had
made governor |
|
11
|
Ezekiel 17:16
As I live,
saith the Lord GOD, surely in the place where the king dwelleth that
made him king, whose oath he despised, and whose covenant he broke, even
with him in the midst of Babylon he shall die. |
חַי־אָ֗נִי נְאֻם֮ אֲדֹנָ֣י יְהוִה֒ אִם־לֹ֗א
בִּמְקֹום֙ הַמֶּ֙לֶךְ֙ הַמַּמְלִ֣יךְ
אֹתֹ֔ו אֲשֶׁ֤ר בָּזָה֙ אֶת־אָ֣לָתֹ֔ו וַאֲשֶׁ֥ר הֵפֵ֖ר אֶת־בְּרִיתֹ֑ו
אִתֹּ֥ו בְתֹוךְ־בָּבֶ֖ל יָמֽוּת׃ |
Modifies noun
“king” as relative pronoun; i.e., the place where the king lived who
made him king |
ζῶ ἐγώ, λέγει κύριος,
ἐὰν μὴ ἐν ᾧ τόπῳ ὁ βασιλεὺς ὁ
βασιλεύσας αὐτόν, ὃς ἠτίμωσεν τὴν ἀράν μου καὶ ὃς παρέβη τὴν διαθήκην
μου, μετ᾿ αὐτοῦ ἐν μέσῳ Βαβυλῶνος τελευτήσει. |
Modifies noun
“king” as relative pronoun; i.e., the place where the king lived who
made him king |
|
12
|
Ezekiel 20:11
And I gave them
My statutes, and taught them Mine ordinances, which if a man do, he
shall live by them. |
וָאֶתֵּ֤ן לָהֶם֙ אֶת־חֻקֹּותַ֔י
וְאֶת־מִשְׁפָּטַ֖י הֹודַ֣עְתִּי אֹותָ֑ם אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹותָ֛ם
הָאָדָ֖ם וָחַ֥י בָּהֶֽם׃ |
Relative pronoun
modifying active verb “to do”; i.e., that which a person does to live
them |
καὶ ἔδωκα αὐτοῖς τὰ
προστάγματά μου καὶ τὰ δικαιώματά μου
ἐγνώρισα αὐτοῖς, ὅσα ποιήσει αὐτὰ ἄνθρωπος καὶ ζήσεται ἐν αὐτοῖς. |
Relative pronoun
modifying active verb “to do”; i.e., that which a person does to live
them |
|
13
|
Ezekiel 20:21
But the
children rebelled against Me; they walked not in My statutes, neither
kept Mine ordinances to do them, which if a man do, he shall live by
them… |
וַיַּמְרוּ־בִ֣י הַבָּנִ֗ים בְּחֻקֹּותַ֣י לֹֽא־הָ֠לָכוּ
וְאֶת־מִשְׁפָּטַ֨י לֹא־שָׁמְר֜וּ
לַעֲשֹׂ֣ות אֹותָ֗ם אֲשֶׁר֩ יַעֲשֶׂ֨ה אֹותָ֤ם הָֽאָדָם֙ וָחַ֣י...׃ |
Relative pronoun
modifying active verb “to do”; i.e., that which a person does to live
them |
καὶ παρεπίκρανάν με
καὶ τὰ τέκνα αὐτῶν, ἐν τοῖς προστάγμασίν μου οὐκ ἐπορεύθησαν,
καὶ τὰ δικαιώματά μου οὐκ ἐφυλάξαντο
τοῦ ποιεῖν αὐτά, ἃ ποιήσει ἄνθρωπος καὶ ζήσεται ἐν αὐτοῖς… |
Relative pronoun
modifying active verb “to do”; i.e., that which a person does to live
them |
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 — Modifier
Preceding
אֲשֶׁר:
בַּ
(“since”) with Declension of
אֵ֛ת |
|
14
|
Genesis 39:9
he is not greater in this house than I; neither hath he
kept back any thing from me but thee, because thou art his wife. |
אֵינֶ֨נּוּ גָדֹ֜ול בַּבַּ֣יִת הַזֶּה֮ מִמֶּנִּי֒ וְלֹֽא־חָשַׂ֤ךְ
מִמֶּ֙נִּי֙ מְא֔וּמָה כִּ֥י
אִם־אֹותָ֖ךְ בַּאֲשֶׁ֣ר אַתְּ־אִשְׁתֹּ֑ו... |
Modifies implied
verb “to be” due to inclusion of causual force modifier
בַּ; i.e.,
“since you are his wife” |
ὁ δὲ οὐκ ἤθελεν, εἶπεν δὲ τῇ γυναικὶ τοῦ κυρίου αὐτοῦ Εἰ ὁ κύριός μου οὐ
γινώσκει δι᾿ ἐμὲ οὐδὲν ἐν τῷ οἴκῳ αὐτοῦ καὶ πάντα, ὅσα ἐστὶν αὐτῷ… |
Translates causal
force with Greek adverb “since”
|
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 — Modifier
preceding
אֲשֶׁר:
כַּ (“when,
as”) with declension of
אֵ֛ת |
|
15
|
Genesis 40:14
But have me in thy remembrance when it shall be well with thee… |
כִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ... |
Temporal
conditional modifier; i.e., when things are well with you |
ἀλλὰ μνήσθητί μου διὰ
σεαυτοῦ, ὅταν εὖ σοι γένηται… |
Temporal modifier:
“when you become better” |
|
16
|
Exodus 27:8
Hollow with planks shalt thou make it; as it hath been
shown thee in the mount, so shall they make it. |
נְב֥וּב לֻחֹ֖ת תַּעֲשֶׂ֣ה אֹתֹ֑ו כַּאֲשֶׁ֨ר הֶרְאָ֥ה
אֹתְךָ֛ בָּהָ֖ר כֵּ֥ן יַעֲשֽׂוּ׃ |
Modifies active
verb “to show” as adverb of manner; i.e., making it as it was shown on
the mountain |
κοῖλον σανιδωτὸν
ποιήσεις αὐτό· κατὰ τὸ παραδειχθέν σοι
ἐν τῷ ὄρει, οὕτως ποιήσεις αὐτό. |
Modifies active
verb “to show” as adverb of manner; i.e., making it as it was shown on
the mountain |
|
17
|
Exodus 39:43
And Moses saw all the work, and, behold, they had done it; as the LORD
had commanded, even so had they done it. And Moses blessed them. |
וַיַּ֨רְא מֹשֶׁ֜ה אֶת־כָּל־הַמְּלָאכָ֗ה
וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה כֵּ֣ן
עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם מֹשֶֽׁה׃ |
Modifies active
verb “to command” as adverb of extent; i.e., they acted as the Lord had
commanded |
[Omitted in LXX] |
|
|
18
|
Exodus 40:15
And thou shalt anoint them, as thou didst anoint their father, that they
may minister unto Me in the priest's office; and their anointing shall
be to them for an everlasting priesthood throughout their generations.' |
וּמָשַׁחְתָּ֣ אֹתָ֗ם כַּאֲשֶׁ֤ר מָשַׁ֙חְתָּ֙ אֶת־אֲבִיהֶ֔ם
וְכִהֲנ֖וּ לִ֑י וְ֠הָיְתָה לִהְיֹ֨ת לָהֶ֧ם מָשְׁחָתָ֛ם לִכְהֻנַּ֥ת
עֹולָ֖ם לְדֹרֹתָֽם׃ |
Modifies active
verb “to anoint” as adverb of manner: i.e., anoint them as you annointed |
καὶ ἀλείψεις αὐτούς, ὃν τρόπον ἤλειψας τὸν πατέρα αὐτῶν,
καὶ ἱερατεύσουσίν μοι· καὶ ἔσται ὥστε εἶναι αὐτοῖς χρῖσμα ἱερατείας εἰς
τὸν αἰῶνα εἰς τὰς γενεὰς αὐτῶν. |
Modifies active
verb “to anoint” as adverb of manner: i.e., anoint them as you annointed |
|
19
|
Leviticus 4:21 And he shall carry forth the bullock without the camp,
and burn it as he burned the first bullock; it is the sin-offering for
the assembly. |
וְהֹוצִ֣יא אֶת־הַפָּ֗ר אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה
וְשָׂרַ֣ף אֹתֹ֔ו כַּאֲשֶׁ֣ר שָׂרַ֔ף
אֵ֖ת הַפָּ֣ר הָרִאשֹׁ֑ון חַטַּ֥את הַקָּהָ֖ל הֽוּא׃ |
Modifies active
verb “to burn” as adverb of manner; i.e., burning the bullock as he
burned the first |
καὶ ἐξοίσουσιν τὸν
μόσχον ὅλον ἔξω τῆς παρεμβολῆς καὶ
κατακαύσουσιν τὸν μόσχον, ὃν τρόπον κατέκαυσαν τὸν μόσχον τὸν πρότερον.
ἁμαρτία συναγωγῆς ἐστιν. |
Modifies active
verb “to burn” as adverb of manner; i.e., burning the bullock as he
burned the first |
|
20
|
Leviticus 18:28
that the land vomit not you out also, when ye defile it, as it vomited
out the nation that was before you. |
וְלֹֽא־תָקִ֤יא הָאָ֙רֶץ֙ אֶתְכֶ֔ם
בְּטַֽמַּאֲכֶ֖ם אֹתָ֑הּ כַּאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגֹּ֖וי אֲשֶׁ֥ר
לִפְנֵיכֶֽם׃ |
Modifies active
verb “to vomit” as adverb of manner; i.e., as it vomited |
καὶ ἵνα μὴ προσοχθίσῃ
ὑμῖν ἡ γῆ ἐν τῷ μιαίνειν ὑμᾶς αὐτήν, ὃν
τρόπον προσώχθισεν τοῖς ἔθνεσιν τοῖς πρὸ ὑμῶν. |
Modifies active
verb “to vomit” as adverb of manner; i.e., as it vomited |
|
21
|
Deuteronomy 1:11 The LORD, the God of your fathers, make you a thousand
times so many more as ye are, and bless you, as He hath promised you! |
יְהוָ֞ה אֱלֹהֵ֣י אֲבֹֽותֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף
פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם
כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ |
Modifies active
verb “to bless” as adverb of extent; i.e., bless you to the extent that
he promised |
κύριος ὁ θεὸς τῶν
πατέρων ὑμῶν προσθείη ὑμῖν ὡς ἐστὲ χιλιοπλασίως καὶ εὐλογήσαι ὑμᾶς,
καθότι ἐλάλησεν ὑμῖν. |
Modifies active
verb “to bless” as adverb of extent; i.e., bless you to the extent that
he promised |
|
22
|
Deuteronomy 1:44
And the Amorites, that dwell in that hill-country, came out against you,
and chased you, as bees do, and beat you down in Seir, even unto Hormah. |
וַיֵּצֵ֨א הָאֱמֹרִ֜י הַיֹּשֵׁ֨ב בָּהָ֤ר הַהוּא֙ לִקְרַאתְכֶ֔ם
וַיִּרְדְּפ֣וּ אֶתְכֶ֔ם כַּאֲשֶׁ֥ר
תַּעֲשֶׂ֖ינָה הַדְּבֹרִ֑ים וַֽיַּכְּת֥וּ אֶתְכֶ֛ם בְּשֵׂעִ֖יר
עַד־חָרְמָֽה׃ |
Modifies active
verb “to chase” as adverb of manner; i.e., chased you as bees do |
καὶ ἐξῆλθεν ὁ
Αμορραῖος ὁ κατοικῶν ἐν τῷ ὄρει ἐκείνῳ εἰς συνάντησιν ὑμῖν καὶ
κατεδίωξαν ὑμᾶς, ὡς εἰ ποιήσαισαν αἱ
μέλισσαι, καὶ ἐτίτρωσκον ὑμᾶς ἀπὸ Σηιρ ἕως Ερμα. |
Modifies active
verb “to chase” as adverb of manner; i.e., chased you as bees do |
|
23
|
Deuteronomy 3:6
And we utterly destroyed them, as we did unto Sihon king
of Heshbon, utterly destroying every city, the men, and the women, and
the little ones. |
וַנַּחֲרֵ֣ם אֹותָ֔ם כַּאֲשֶׁ֣ר עָשִׂ֔ינוּ לְסִיחֹ֖ן מֶ֣לֶךְ חֶשְׁבֹּ֑ון
הַחֲרֵם֙ כָּל־עִ֣יר מְתִ֔ם הַנָּשִׁ֖ים וְהַטָּֽף׃ |
Modifies active
verb “to destroy” as adverb of manner; i.e., chased them, as we did to
Sihon |
ἐξωλεθρεύσαμεν αὐτούς, ὥσπερ ἐποιήσαμεν τὸν Σηων βασιλέα Εσεβων,
καὶ ἐξωλεθρεύσαμεν πᾶσαν πόλιν ἑξῆς καὶ τὰς γυναῖκας καὶ τὰ παιδία· |
Modifies active
verb “to destroy” as adverb of manner; i.e., chased them, as we did to
Sihon |
|
24
|
Joshua 4:14
…and they feared him, as they feared Moses, all the days of his life. |
...וַיִּֽרְא֣וּ אֹתֹ֔ו כַּאֲשֶׁ֛ר
יָרְא֥וּ אֶת־מֹשֶׁ֖ה כָּל־יְמֵ֥י חַיָּֽיו׃ |
Modifies active
verb “to fear” as adverb of manner; i.e., feared them, as they did Moses |
…καὶ
ἐφοβοῦντο αὐτὸν ὥσπερ Μωυσῆν, ὅσον χρόνον ἔζη. |
Modifies active
verb “to fear” as adverb of manner; i.e., feared them, as they did Moses |
|
25
|
Joshua 11:12
…and he smote them with the edge of the sword, and utterly destroyed
them; as Moses the servant of the LORD commanded. |
...וַיַּכֵּ֥ם לְפִי־חֶ֖רֶב הֶחֱרִ֣ים
אֹותָ֑ם כַּאֲשֶׁ֣ר צִוָּ֔ה מֹשֶׁ֖ה עֶ֥בֶד יְהוָֽה׃ |
Modifies active
verb “to command” as adverb of manner; i.e., destroyed them, as Moses
had commanded |
…καὶ ἀνεῖλεν αὐτοὺς
ἐν στόματι ξίφους, καὶ ἐξωλέθρευσαν αὐτούς,
ὃν τρόπον συνέταξεν Μωυσῆς ὁ παῖς
κυρίου. |
Modifies active
verb “to command” as relative pronoun; i.e., destroyed them whom Moses
had commanded |
|
26
|
Joshua 14:10
And now, behold, the LORD hath kept me alive, as He spoke, these forty
and five years... |
וְעַתָּ֗ה הִנֵּה֩ הֶחֱיָ֨ה יְהוָ֣ה׀ אֹותִי֮ כַּאֲשֶׁ֣ר דִּבֵּר֒ זֶה֩
אַרְבָּעִ֨ים וְחָמֵ֜שׁ שָׁנָ֗ה... |
Modifies active
verb “to speak” as adverb of manner; i.e., kept me alive, as he said |
καὶ νῦν διέθρεψέν με κύριος, ὃν τρόπον εἶπεν, τοῦτο τεσσαρακοστὸν καὶ
πέμπτον ἔτος … |
Modifies active
verb “to speak” as adverb of manner; i.e., kept me alive, as he said |
|
27
|
Ezekiel 16:50
And they were haughty, and committed abomination before
Me; therefore I removed them when I saw it. |
וַֽתִּגְבְּהֶ֔ינָה וַתַּעֲשֶׂ֥ינָה תֹועֵבָ֖ה לְפָנָ֑י
וָאָסִ֥יר אֶתְהֶ֖ן כַּאֲשֶׁ֥ר רָאִֽיתִי׃ |
Modifies active
verb “to see” with temporal force; i.e., when I saw it, I removed them |
καὶ ἐμεγαλαύχουν καὶ
ἐποίησαν ἀνομήματα ἐνώπιόν μου, καὶ
ἐξῆρα αὐτάς, καθὼς εἶδον. |
Modifies active
verb “to see” with temporal force; i.e., just as I saw it, I removed
them |
|
28
|
Ezekiel 16:59
For thus saith the Lord GOD: I will even deal with thee as thou hast
done, who hast despised the oath in breaking the covenant. |
כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה
וְעָשִׂ֥֯יתִ אֹותָ֖ךְ כַּאֲשֶׁ֣ר עָשִׂ֑ית אֲשֶׁר־בָּזִ֥ית אָלָ֖ה
לְהָפֵ֥ר בְּרִֽית׃ |
Modifies active
verb “to deal with” as adverb of extent; i.e., I will deal with you
according to what you have done |
τάδε λέγει κύριος Καὶ
ποιήσω ἐν σοὶ καθὼς ἐποίησας, ὡς
ἠτίμωσας ταῦτα τοῦ παραβῆναι τὴν διαθήκην μου. |
Modifies active
verb “to deal with” as adverb of extent; i.e., I will deal with you
according to what you have done |
|
29
|
Amos 5:14
Seek good, and not evil, that ye may live; and so the LORD, the God of
hosts, will be with you, as ye say. |
דִּרְשׁוּ־טֹ֥וב וְאַל־רָ֖ע לְמַ֣עַן תִּֽחְי֑וּ
וִיהִי־כֵ֞ן יְהוָ֧ה אֱלֹהֵֽי־צְבָאֹ֛ות
אִתְּכֶ֖ם כַּאֲשֶׁ֥ר אֲמַרְתֶּֽם׃ |
Connotes
prepositional phrase of accompaniment; i.e., God will be with you; also
adverbial of manner; i.e., as you say |
ἐκζητήσατε τὸ καλὸν
καὶ μὴ τὸ πονηρόν, ὅπως ζήσητε· καὶ
ἔσται οὕτως μεθ᾿ ὑμῶν κύριος ὁ θεὸς ὁ παντοκράτωρ, ὃν τρόπον εἴπατε |
Connotes
prepositional phrase of accompaniment; i.e., God will be with you; also
adverbial of manner; i.e., as you say |
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 — Modifier
preceding
אֲשֶׁר:
לַ (“to
whom”) with declension of
אֵ֛ת |
|
30
|
Leviticus 27:24
In the year of jubilee the field shall return unto him of whom it was
bought, even to him to whom the possession of the land belongeth. |
בִּשְׁנַ֤ת הַיֹּובֵל֙ יָשׁ֣וּב
הַשָּׂדֶ֔ה לַאֲשֶׁ֥ר קָנָ֖הוּ מֵאִתֹּ֑ו לַאֲשֶׁר־לֹ֖ו אֲחֻזַּ֥ת הָאָֽרֶץ׃ |
Modifies
preposition “to” with possessive force; i.e., from him to whom the land
belongs |
καὶ ἐν τῷ ἐνιαυτῷ τῆς
ἀφέσεως ἀποδοθήσεται ὁ ἀγρὸς τῷ ἀνθρώπῳ,
παρ᾿ οὗ κέκτηται αὐτόν, οὗ ἦν ἡ
κατάσχεσις τῆς γῆς. |
Rendered as
prepositional phrase “from whom” |
|
אֵ֛ת אֲשֶׁר
with
Modifiers Not Attested in Zechariah 12:10 — Modifier
preceding
אֲשֶׁר:
מֵ (“more
than”) with declension of
אֵ֛ת |
|
31
|
2 Kings 6:16
And he answered: 'Fear not: for they that are with us are more than they
that are with them.' |
וַיֹּ֖אמֶר אַל־תִּירָ֑א כִּ֤י רַבִּים֙
אֲשֶׁ֣ר אִתָּ֔נוּ מֵאֲשֶׁ֖ר אֹותָֽם׃ |
Comparative of
number; i.e. the ones with us are more than those with them |
καὶ εἶπεν Ελισαιε Μὴ
φοβοῦ, ὅτι πλείους οἱ μεθ᾿ ἡμῶν ὑπὲρ
τοὺς μετ᾿ αὐτῶν. |
Comparative of
number; i.e. the ones with us are more than those with them |
|
Uses of
אֵ֛ת אֲשֶׁר
Without Modifiers Preceding
אֲשֶׁר or
Declensions of
אֵ֛ת as
Attested in Massoretic Text of Zechariah 12:10 |
|
32
|
Genesis 44:1
And he commanded the steward of his house… |
וַיְצַ֞ו אֶת־אֲשֶׁ֣ר עַל־בֵּיתֹו֮... |
Connotes indirect
object of active verb “to give command”; i.e., he gave a command to the
house-steward |
Καὶ ἐνετείλατο Ιωσηφ
τῷ ὄντι ἐπὶ τῆς οἰκίας αὐτοῦ … |
Connotes indirect
object of active verb “to give command”; i.e., he gave a command to the
house-steward |
|
33
|
Judges 11:24
Wilt not thou
possess that which Chemosh thy god giveth thee to possess? So whomsoever
the LORD our God hath dispossessed from before us, them will we possess. |
הֲלֹ֞א אֵ֣ת אֲשֶׁ֧ר יֹורִֽישְׁךָ֛ כְּמֹ֥ושׁ אֱלֹהֶ֖יךָ אֹותֹ֥ו תִירָ֑שׁ
וְאֵת֩ כָּל־אֲשֶׁ֨ר הֹורִ֜ישׁ יְהוָ֧ה אֱלֹהֵ֛ינוּ מִפָּנֵ֖ינוּ אֹותֹ֥ו
נִירָֽשׁ׃ |
Connotes indirect
object of active verb “to possess”; i.e., possess what Chemosh gives;
relative pronoun of active verb “to dispossess”; i.e., those whom God
disposseses |
οὐχὶ ἃ ἐὰν κληρονομήσει σε Χαμως ὁ θεός σου, αὐτὰ κληρονομήσεις; καὶ
τοὺς πάντας, οὓς ἐξῆρεν κύριος ὁ θεὸς ἡμῶν ἀπὸ προσώπου ἡμῶν, αὐτοὺς
κληρονομήσομεν. |
Connotes indirect
object of active verb “to possess”; i.e., possess what Chemosh gives;
relative pronoun of active verb “to dispossess”; i.e., those whom God
disposseses |
|
Uses of
אֵ֛ת אֲשֶׁר
as Adverb of Manner and/or with Telic Force |
|
34
|
Genesis 49:1
And Jacob called unto his sons, and said: “Gather
yourselves together, that I may tell you that which shall befall you in
the end of days.” |
וַיִּקְרָ֥א יַעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙
וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת
אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַחֲרִ֥ית הַיָּמִֽים׃ |
Telic force: The
purpose for the command; i.e., so that he could tell them what would
happen |
Ἐκάλεσεν δὲ Ιακωβ
τοὺς υἱοὺς αὐτοῦ καὶ εἶπεν Συνάχθητε,
ἵνα ἀναγγείλω ὑμῖν, τί ἀπαντήσει ὑμῖν ἐπ᾿ ἐσχάτων τῶν ἡμερῶν· |
Telic force: The
purpose for the command; i.e., so that he could tell them what would
happen |
|
35
|
1 Samuel 24:18
And thou
hast declared this day how that thou hast dealt well with me; forasmuch
as when the LORD had delivered me up into thy hand, thou didst not kill
me. |
וְאַ֯תָּ֮ הִגַּ֣דְתָּ הַיֹּ֔ום אֵ֛ת אֲשֶׁר־עָשִׂ֥יתָה אִתִּ֖י טֹובָ֑ה
אֵת֩ אֲשֶׁ֨ר סִגְּרַ֧נִי יְהוָ֛ה בְּיָדְךָ֖
וְלֹ֥א הֲרַגְתָּֽנִי׃ |
Modifies active
verb “to declare” with adverbial force; i.e., how David treated Saul and
how God had delivered Saul to David |
καὶ σὺ ἀπήγγειλάς μοι σήμερον ἃ ἐποίησάς μοι ἀγαθά, ὡς ἀπέκλεισέν με
κύριος σήμερον εἰς χεῖράς σου καὶ οὐκ ἀπέκτεινάς με· |
Modifies active
verb “to declare” with adverbial force; i.e., how David treated Saul and
how God had delivered Saul to David
|
|
36
|
Esther 5:11
And Haman
recounted unto them…how he had advanced him above the princes and
servants of the king. |
וַיְסַפֵּ֨ר לָהֶ֥ם הָמָ֛ן ...ְאֵ֣ת אֲשֶׁ֣ר נִשְּׂאֹ֔ו עַל־הַשָּׂרִ֖ים
וְעַבְדֵ֥י הַמֶּֽלֶךְ׃ |
Modifies object of
active verb “to recount” with adverbial of manner; i.e., how the King
had advanced Haman |
καὶ ὑπέδειξεν αὐτοῖς … ὡς ἐποίησεν αὐτὸν πρωτεύειν καὶ ἡγεῖσθαι τῆς
βασιλείας. |
Modifies object of
active verb “to recount” with adverbial of manner; i.e., how the King
had advanced Haman |
|
37
|
Esther 9:23
And the Jews took
upon them to do as they had begun, and as Mordecai had written unto
them; |
וְקִבֵּל֙ הַיְּהוּדִ֔ים אֵ֥ת אֲשֶׁר־הֵחֵ֖לּוּ לַעֲשֹׂ֑ות וְאֵ֛ת
אֲשֶׁר־כָּתַ֥ב מָרְדֳּכַ֖י אֲלֵיהֶֽם׃ |
Modifies object of
active verb “to take upon” with adverbial of extent; i.e., how they had
begun and to the extend that Modecai had instructed them |
καὶ προσεδέξαντο οἱ Ιουδαῖοι, καθὼς ἔγραψεν αὐτοῖς ὁ Μαρδοχαῖος, |
Modifies object of
active verb “to take upon” with adverbial of extent; i.e., to the extend
that Modecai had instructed them |
|
Uses of
אֵ֛ת אֲשֶׁר
as Introducing Conditional or Temporal Clause |
|
38
|
1 Kings 8:31
If a man sin against his neighbour, and an oath be exacted of him to
cause him to swear, and he come and swear before Thine altar in this
house; |
אֵת֩ אֲשֶׁ֨ר יֶחֱטָ֥א אִישׁ֙ לְרֵעֵ֔הוּ
וְנָֽשָׁא־בֹ֥ו אָלָ֖ה לְהַֽאֲלֹתֹ֑ו וּבָ֗א אָלָ֛ה לִפְנֵ֥י מִֽזְבַּחֲךָ֖
בַּבַּ֥יִת הַזֶּֽה׃ |
Introduces
conditional (or temporal) clause; i.e., “If (or when) a man sins” |
ὅσα ἂν ἁμάρτῃ ἕκαστος τῷ πλησίον αὐτοῦ,
καὶ ἐὰν λάβῃ ἐπ᾿ αὐτὸν ἀρὰν τοῦ ἀρᾶσθαι αὐτόν, καὶ ἔλθῃ καὶ ἐξαγορεύσῃ
κατὰ πρόσωπον τοῦ θυσιαστηρίου σου ἐν τῷ οἴκῳ τούτῳ, |
Introduces
conditional (or temporal) clause; i.e., “If (or when) a man sins” |
|
Uses of
אֵ֛ת אֲשֶׁר
as Relative Pronoun |
|
39
|
Genesis 9:24
And Noah awoke from his wine, and knew what his youngest
son had done unto him. |
וַיִּ֥יקֶץ נֹ֖חַ מִיֵּינֹ֑ו וַיֵּ֕דַע
אֵ֛ת אֲשֶׁר־עָ֥שָׂה־לֹ֖ו בְּנֹ֥ו הַקָּטָֽן׃ |
Relative pronoun
modifying object of active verb “to know”; i.e., what Noah knew |
ἐξένηψεν
δὲ Νωε ἀπὸ τοῦ οἴνου καὶ ἔγνω ὅσα
ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ.
|
Relative pronoun
modifying object of active verb “to know”; i.e., what Noah knew
|
|
40
|
Genesis 18:19 …to the end that the LORD may bring upon Abraham that
which He hath spoken of him. |
...לְמַ֗עַן הָבִ֤יא יְהוָה֙
עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ |
Relative pronoun
modifying object of active verb “to speak”; i.e., what God had spoken |
ὅπως ἂν
ἐπαγάγῃ κύριος ἐπὶ Αβρααμ πάντα, ὅσα
ἐλάλησεν πρὸς αὐτόν |
Relative pronoun
modifying object of active verb “to speak”; i.e., what the Lord had
spoken |
|
41
|
Genesis 27:45
...until thy brother's anger turn away from thee, and he
forget that which thou hast done to him… |
עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗
וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לֹּ֔ו ...׃ |
Relative pronoun
modifying object of active verb “to forget”; i.e., what Esau was to
forget |
ἕως τοῦ
ἀποστρέψαι τὸν θυμὸν
καὶ
τὴν ὀργὴν τοῦ ἀδελφοῦ σου ἀπὸ σοῦ καὶ ἐπιλάθηται
ἃ πεποίηκας αὐτῷ, |
Relative pronoun
modifying object of active verb “to forget”; i.e., what Esau was to
forget |
|
42
|
Genesis 28:15
…for I will not leave thee, until I have done that which
I have spoken to thee of. |
...כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר
אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ׃ |
Relative pronoun
modifying object of active verb “to do”; i.e., what God was to do |
ὅτι
οὐ μή σε ἐγκαταλίπω ἕως τοῦ ποιῆσαί με
πάντα, ὅσα ἐλάλησά σοι. |
Relative pronoun
modifying object of active verb “to do”; i.e.
what God was to do |
|
43
|
Genesis 30:29
And he said unto him: “Thou knowest how I have served
thee, and how thy cattle have fared with me.” |
וַיֹּ֣אמֶר אֵלָ֔יו אַתָּ֣ה יָדַ֔עְתָּ
אֵ֖ת אֲשֶׁ֣ר עֲבַדְתִּ֑יךָ וְאֵ֛ת אֲשֶׁר־הָיָ֥ה מִקְנְךָ֖ אִתִּֽי׃ |
Relative pronoun
modifying object of active verb “to know”; i.e., what Laban knew |
εἶπεν δὲ αὐτῷ Ιακωβ
Σὺ γινώσκεις
ἃ δεδούλευκά σοι καὶ ὅσα ἦν κτήνη σου
μετ᾿ ἐμοῦ
|
Relative pronoun
modifying object of active verb “to know”; i.e., what Laban knew |
|
44
|
Genesis 32:23
And he took them, and sent them over the stream, and sent
over that which he had. |
וַיִּקָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל
וַֽיַּעֲבֵ֖ר אֶת־אֲשֶׁר־לֹו׃ |
Relative pronoun
modifying object of active verb “to send over”; i.e., what Jacob sent
over |
καὶ ἔλαβεν αὐτοὺς καὶ
διέβη τὸν χειμάρρουν καὶ
διεβίβασεν πάντα τὰ αὐτοῦ. |
Relative pronoun
modifying object of active verb “to send over”; i.e., what Jacob sent
over |
|
45
|
Genesis 34:28
They took their flocks and their herds and their asses,
and that which was in the city and that which was in the field; |
אֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹרֵיהֶּ֑ם
וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר
בַּשָּׂדֶ֖ה לָקָֽחוּ׃ |
Relative pronoun
modifying object of active verb “to take”; i.e., what they took |
καὶ τὰ πρόβατα αὐτῶν
καὶ τοὺς βόας αὐτῶν καὶ τοὺς ὄνους αὐτῶν,
ὅσα τε ἦν ἐν τῇ πόλει καὶ ὅσα ἦν ἐν τῷ
πεδίῳ, ἔλαβον. |
Relative pronoun
modifying object of active verb “to take”; i.e., what they took |
|
46
|
Genesis 41:25
…what God is about to do He hath declared unto Pharaoh.” |
...ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָאֱלֹהִ֛ים
עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה׃ |
Relative pronoun
modifying object of active verb “to do”; i.e., what God was getting
ready to do |
ὅσα ὁ θεὸς ποιεῖ, ἔδειξεν τῷ Φαραω. |
Relative pronoun
modifying object of active verb “to do”; i.e., what God was getting
ready to do |
|
47
|
Exodus 4:15 …and I will be with thy mouth, and with his mouth, and
will teach you what ye shall do. |
...וְאָנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֙יךָ֙ וְעִם־פִּ֔יהוּ
וְהֹורֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר
תַּעֲשֽׂוּן׃ |
Relative pronoun
modifying object of active verb “to teach”; i.e., God will teach what
Aaron is to do |
…καὶ ἐγὼ ἀνοίξω τὸ
στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ
συμβιβάσω ὑμᾶς ἃ ποιήσετε. |
Relative pronoun
modifying object of active verb “to teach”; i.e., God will teach what
Aaron is to do |
|
48
|
Exodus 10:2 and
that thou mayest tell in the ears of thy son, and of thy son's son, what
I have wrought upon Egypt, and My signs which I have done among them;
that ye may know that I am the LORD.” |
וּלְמַ֡עַן תְּסַפֵּר֩ בְּאָזְנֵ֨י בִנְךָ֜ וּבֶן־בִּנְךָ֗
אֵ֣ת אֲשֶׁ֤ר הִתְעַלַּ֙לְתִּי֙
בְּמִצְרַ֔יִם וְאֶת־אֹתֹתַ֖י אֲשֶׁר־שַׂ֣מְתִּי בָ֑ם וִֽידַעְתֶּ֖ם
כִּי־אֲנִ֥י יְהוָֽה׃ |
Relative pronoun
modifying object of active verb “to tell”; i.e., what God did to Egypt |
ὅπως διηγήσησθε εἰς
τὰ ὦτα τῶν τέκνων ὑμῶν καὶ τοῖς τέκνοις τῶν τέκνων ὑμῶν
ὅσα ἐμπέπαιχα τοῖς Αἰγυπτίοις, καὶ τὰ
σημεῖά μου, ἃ ἐποίησα ἐν αὐτοῖς, καὶ γνώσεσθε ὅτι ἐγὼ κύριος. |
Relative pronoun
modifying object of active verb “to tell”; i.e., what God did to Egypt |
|
49
|
Exodus 16:5 And it shall come to pass on the sixth day that they
shall prepare that which they bring in, and it shall be twice as much as
they gather daily.” |
וְהָיָה֙ בַּיֹּ֣ום הַשִּׁשִּׁ֔י
וְהֵכִ֖ינוּ אֵ֣ת אֲשֶׁר־יָבִ֑יאוּ וְהָיָ֣ה מִשְׁנֶ֔ה עַ֥ל
אֲשֶֽׁר־יִלְקְט֖וּ יֹ֥ום׀ יֹֽום׃ |
Relative pronoun
modifying object of active verb “to prepare”; i.e., what they were to
bring in |
καὶ ἔσται τῇ ἡμέρᾳ τῇ
ἕκτῃ καὶ ἑτοιμάσουσιν ὃ ἐὰν
εἰσενέγκωσιν, καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσιν τὸ καθ᾿ ἡμέραν
εἰς ἡμέραν. |
Relative pronoun
modifying object of active verb “to prepare”; i.e., what they were to
bring in |
|
50
|
Exodus 16:23
And he said unto them: “This is that which the LORD hath
spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake
that which ye will bake, and seethe that which ye will seethe;… |
וַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר יְהוָ֔ה שַׁבָּתֹ֧ון
שַׁבַּת־קֹ֛דֶשׁ לַֽיהוָ֖ה מָחָ֑ר אֵ֣ת
אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶֽׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ... |
Relative pronoun
modifying object of active verbs “to bake” and “to seethe”; i.e., what
they will bake and seethe. |
εἶπεν δὲ Μωυσῆς πρὸς
αὐτούς Τοῦτο τὸ ῥῆμά ἐστιν, ὃ ἐλάλησεν κύριος· σάββατα ἀνάπαυσις ἁγία τῷ
κυρίῳ αὔριον· ὅσα ἐὰν πέσσητε, πέσσετε,
καὶ ὅσα ἐὰν ἕψητε, ἕψετε· |
Relative pronoun
modifying object of active verbs “to bake” and “to seethe”; i.e., what
they will bake and seethe. |
|
51
|
Exodus 20:7
…for the LORD will not hold him guiltless that taketh His
name in vain. |
...כִּ֣י לֹ֤א יְנַקֶּה֙ יְהוָ֔ה אֵ֛ת
אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמֹ֖ו לַשָּֽׁוְא׃ |
Relative pronoun
modifying object of active verb “to hold guiltless”; i.e., the one who
will not be held guiltless |
…οὐ γὰρ
μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ
ὄνομα αὐτοῦ ἐπὶ ματαίῳ. |
Present active
particple modifying active verb “to hold guiltless”; i.e., the one who
will not be held guiltless |
|
52
|
Exodus 33:12
And Moses said unto the LORD: “See, Thou sayest unto me: Bring up this
people; and Thou hast not let me know whom Thou wilt send with me. |
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה רְ֠אֵה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל
אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א
הֹֽודַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י ... |
Relative pronoun
modifying object of active verb “to inform”; i.e., the person whom God
would send with Moses |
Καὶ εἶπεν Μωυσῆς πρὸς
κύριον Ἰδοὺ σύ μοι λέγεις Ἀνάγαγε τὸν λαὸν τοῦτον·
σὺ δὲ οὐκ ἐδήλωσάς μοι ὃν συναποστελεῖς
μετ᾿ ἐμοῦ· |
Relative pronoun
modifying object of active verb “to inform”; i.e., the person whom God
would send with Moses |
|
53
|
Exodus 33:19
And He said: “I
will make all My goodness pass before thee, and will proclaim the name
of the LORD before thee; and I will be gracious to whom I will be
gracious, and will show mercy on whom I will show mercy.” |
וַיֹּ֗אמֶר אֲנִ֨י אַעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִֽי
בְשֵׁ֛ם יְהוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙
אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם׃ |
Relative pronoun
modifying object of active verbs “to show grace” and “to show mercy”;
i.e., those to whom grace and mercy would be shown |
καὶ εἶπεν Ἐγὼ
παρελεύσομαι πρότερός σου τῇ δόξῃ μου καὶ καλέσω ἐπὶ τῷ ὀνόματί μου
Κύριος ἐναντίον σου· καὶ ἐλεήσω ὃν ἂν
ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω. |
Relative pronoun
modifying object of active verbs “to show grace” and “to show mercy”;
i.e., those to whom grace and mercy would be shown |
|
54
|
Exodus 34:11
Observe thou that
which I am commanding thee this day… |
שְׁמָ֨ר־לְךָ֔ אֵ֛ת אֲשֶׁ֥ר אָנֹכִ֖י מְצַוְּךָ֣ הַיֹּ֑ום... |
Relative pronoun
modifying object of imperative verb “to observe”; i.e., what they are
commanded to observe |
πρόσεχε σὺ πάντα, ὅσα ἐγὼ ἐντέλλομαί σοι…. |
Relative pronoun
modifying object of imperative verb “to observe”; i.e., what they are
commanded to observe |
|
55
|
Exodus 34:34
But when Moses
went in before the LORD that He might speak with him, he took the veil
off, until he came out; and he came out; and spoke unto the children of
Israel that which he was commanded. |
וּבְבֹ֨א מֹשֶׁ֜ה לִפְנֵ֤י יְהוָה֙ לְדַבֵּ֣ר אִתֹּ֔ו יָסִ֥יר
אֶת־הַמַּסְוֶ֖ה עַד־צֵאתֹ֑ו וְיָצָ֗א
וְדִבֶּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל אֵ֖ת אֲשֶׁ֥ר יְצֻוֶּֽה׃ |
Relative pronoun
modifying object of active verb “to speak”; i.e., what Moses had been
commanded |
ἡνίκα δ᾿ ἂν
εἰσεπορεύετο Μωυσῆς ἔναντι κυρίου λαλεῖν αὐτῷ, περιῃρεῖτο τὸ κάλυμμα ἕως
τοῦ ἐκπορεύεσθαι. καὶ ἐξελθὼν ἐλάλει
πᾶσιν τοῖς υἱοῖς Ισραηλ ὅσα ἐνετείλατο αὐτῷ κύριος, |
Relative pronoun
modifying object of active verb “to speak”; i.e., what Moses had been
commanded |
|
56
|
Leviticus 5:8
And he
shall bring them unto the priest, who shall offer that which is for the
sin-offering first… |
וְהֵבִ֤יא אֹתָם֙ אֶל־הַכֹּהֵ֔ן
וְהִקְרִ֛יב אֶת־אֲשֶׁ֥ר לַחַטָּ֖את רִאשֹׁונָ֑ה... |
Relative pronoun
modifying subject of active verb “to offer”; i.e., the priest who shall
prepare the offering |
καὶ οἴσει αὐτὰ πρὸς τὸν ἱερέα, καὶ προσάξει ὁ ἱερεὺς τὸ περὶ τῆς
ἁμαρτίας πρότερον |
Relative pronoun
modifying subject of active verb “to offer”; i.e., the priest who shall
prepare the offering |
|
57
|
Leviticus 5:16
And he
shall make restitution for that which he hath done amiss in the holy
thing… |
וְאֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַקֹּ֜דֶשׁ יְשַׁלֵּ֗ם... |
Relative pronoun
modifying object of active verb “to make restitution”; i.e., for what he
did |
καὶ
ὃ ἥμαρτεν ἀπὸ τῶν ἁγίων, ἀποτείσαι αὐτὸ
… |
Relative pronoun
modifying object of active verb “to make restitution”; i.e., for what he
did |
|
58
|
Leviticus 9:5
And they
brought that which Moses commanded before the tent of meeting… |
וַיִּקְח֗וּ אֵ֚ת אֲשֶׁ֣ר צִוָּ֣ה מֹשֶׁ֔ה
אֶל־פְּנֵ֖י אֹ֣הֶל מֹועֵ֑ד... |
Relative pronoun
modifying object of active verb “to command”; i.e., what Moses had
commanded |
καὶ ἔλαβον,
καθὸ ἐνετείλατο Μωυσῆς, ἀπέναντι
τῆς σκηνῆς τοῦ μαρτυρίου… |
Adverbial manner of
degree modifies object of active verb “to command”; i.e., just as Moses
had commanded |
|
59
|
Leviticus 13:54
then the
priest shall command that they wash the thing wherein the plague is… |
וְצִוָּה֙ הַכֹּהֵ֔ן וְכִ֨בְּס֔וּ אֵ֥ת
אֲשֶׁר־בֹּ֖ו הַנָּ֑גַע וְהִסְגִּירֹ֥ו שִׁבְעַת־יָמִ֖ים שֵׁנִֽית׃ |
Relative pronoun
modifying object of active verb “to wash”; i.e., what was contaminated
by the plague |
καὶ συντάξει ὁ ἱερεύς,
καὶ πλυνεῖ ἐφ᾿ οὗ ἐὰν ᾖ ἐπ᾿ αὐτοῦ ἡ ἁφή… |
Adverbial manner of
degree modifies object of active verb “to wash”; i.e., washing if it
should be contaminated |
|
60
|
Leviticus 13:57
…thou shalt
burn that wherein the plague is with fire. |
תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בֹּ֖ו הַנָּֽגַע׃ |
Relative pronoun
modifying object of active verb “to burn”; i.e., what was contaminated
by the plague |
…
ἐν πυρὶ κατακαυθήσεται ἐν ᾧ ἐστὶν ἡ ἁφή. |
Relative pronoun
modifying object of active verb “to burn”; i.e., what was contaminated
by the plague |
|
61
|
Leviticus 14:30-31
And he shall offer one of the turtle-doves, or of the
young pigeons, such as his means suffice for; even such as his means
suffice for… |
וְעָשָׂ֤ה אֶת־הָֽאֶחָד֙ מִן־הַתֹּרִ֔ים אֹ֖ו מִן־בְּנֵ֣י הַיֹּונָ֑ה
מֵאֲשֶׁ֥ר תַּשִּׂ֖יג יָדֹֽו׃ אֵ֣ת
אֲשֶׁר־תַּשִּׂ֞יג יָדֹ֗ו... |
Modifyies object of
active verb “to offer” as adverb of extent; i.e., make the offering
according to his ability |
καὶ ποιήσει μίαν τῶν
τρυγόνων ἢ ἀπὸ τῶν νεοσσῶν τῶν περιστερῶν,
καθότι εὗρεν αὐτοῦ ἡ χείρ… |
Modifyies object of
active verb “to offer” as adverb of extent; i.e., make the offering
according to his ability |
|
62
|
Leviticus 22:15
And they
shall not profane the holy things of the children of Israel, which they
set apart unto the LORD; |
וְלֹ֣א יְחַלְּל֔וּ אֶת־קָדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל
אֵ֥ת אֲשֶׁר־יָרִ֖ימוּ לַיהוָֽה׃ |
Relative pronoun
modifying object of active verb “to consecrate”; i.e., what had been set
apart |
καὶ οὐ βεβηλώσουσιν
τὰ ἅγια τῶν υἱῶν Ισραηλ, ἃ αὐτοὶ
ἀφαιροῦσιν τῷ κυρίῳ, |
Relative pronoun
modifying object of active verb “to consecrate”; i.e., what had been set
apart |
|
63
|
Leviticus 26:35
As long as
it lieth desolate it shall have rest; even the rest which it had not in
your sabbaths, when ye dwelt upon it. |
כָּל־יְמֵ֥י הָשַּׁמָּ֖ה תִּשְׁבֹּ֑ת
אֵ֣ת אֲשֶׁ֧ר לֹֽא־שָׁבְתָ֛ה בְּשַׁבְּתֹתֵיכֶ֖ם בְּשִׁבְתְּכֶ֥ם
עָלֶֽיהָ׃ |
Relative pronoun
modifying object of active verb “to rest”; i.e., the rest which it had
not had in the sabbaths |
πάσας τὰς ἡμέρας τῆς
ἐρημώσεως αὐτῆς σαββατιεῖ ἃ οὐκ
ἐσαββάτισεν ἐν τοῖς σαββάτοις ὑμῶν, ἡνίκα κατῳκεῖτε αὐτήν. |
Relative pronoun
modifying object of active verb “to rest”; i.e., the rest which it had
not had in the sabbaths |
|
64
|
Numbers 16:5
…“In the morning
the LORD will show who are His, and who is holy, and will cause him to
come near unto Him; even him whom He may choose will He cause to come
near unto Him.” |
... בֹּ֠קֶר וְיֹדַ֨ע יְהוָ֧ה
אֶת־אֲשֶׁר־לֹ֛ו וְאֶת־הַקָּדֹ֖ושׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר
יִבְחַר־בֹּ֖ו יַקְרִ֥יב אֵלָֽיו׃ |
Relative pronoun
modifying object of active verb “to make known”; i.e., who belongs to
God, who is holy, and those whom he will bring near him |
…Ἐπέσκεπται καὶ ἔγνω
ὁ θεὸς τοὺς ὄντας αὐτοῦ καὶ τοὺς ἁγίους
καὶ προσηγάγετο πρὸς ἑαυτόν, καὶ οὓς ἐξελέξατο ἑαυτῷ, προσηγάγετο πρὸς
ἑαυτόν. |
Translates as
object of active verb “to make known”; i.e., those who belong to God,
who are holy, and those whom he will bring near him |
|
65
|
Numbers 22:6 …for
I know that he whom thou blessest is blessed, and he whom thou cursest
is cursed.” |
...כִּ֣י יָדַ֗עְתִּי אֵ֤ת
אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃ |
Relative pronoun
modifying object of active verbs “to bless” and “to curse”; i.e., the
one whom you bless and the one whom you curse |
…
ὅτι οἶδα οὓς ἐὰν εὐλογήσῃς σύ,
εὐλόγηνται, καὶ οὓς ἐὰν καταράσῃ σύ, κεκατήρανται. |
Relative pronoun
modifying object of active verbs “to bless” and “to curse”; i.e., the
one whom you bless and the one whom you curse |
|
66
|
Numbers 23:12
And he
answered and said: “Must I not take heed to speak that which the LORD
putteth in my mouth?” |
וַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵת֩
אֲשֶׁ֨ר יָשִׂ֤ים יְהוָה֙ בְּפִ֔י אֹתֹ֥ו אֶשְׁמֹ֖ר לְדַבֵּֽר׃ |
Relative pronoun
modifying object of active verbs “to heed” and “to speak”; i.e., what
Balaam is to heed: what the Lord puts |
καὶ εἶπεν Βαλααμ πρὸς
Βαλακ Οὐχὶ ὅσα ἐὰν ἐμβάλῃ ὁ θεὸς εἰς τὸ
στόμα μου, τοῦτο φυλάξω λαλῆσαι; |
Relative pronoun
modifying object of active verbs “to heed” and “to speak”; i.e., what
Balaam is to heed: what the Lord puts |
|
67
|
Numbers 32:31
And the
children of Gad and the children of Reuben answered, saying: “As the
LORD hath said unto thy servants, so will we do.” |
וַיַּֽעֲנ֧וּ בְנֵי־גָ֛ד וּבְנֵ֥י רְאוּבֵ֖ן לֵאמֹ֑ר
אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה
אֶל־עֲבָדֶ֖יךָ כֵּ֥ן נַעֲשֶֽׂה׃ |
Relative pronoun
modifying object of active verb “to speak”; i.e., what God had said |
καὶ ἀπεκρίθησαν οἱ
υἱοὶ Ρουβην καὶ οἱ υἱοὶ Γαδ λέγοντες
Ὅσα ὁ κύριος λέγει τοῖς θεράπουσιν αὐτοῦ, οὕτως ποιήσομεν· |
Relative pronoun
modifying object of active verb “to speak”; i.e., what God had said |
|
68
|
Numbers 33:4
while the
Egyptians were burying them that the LORD had smitten among them, even
all their first-born; upon their gods also the LORD executed judgments. |
וּמִצְרַ֣יִם מְקַבְּרִ֗ים אֵת֩ אֲשֶׁ֨ר הִכָּ֧ה יְהוָ֛ה בָּהֶ֖ם
כָּל־בְּכֹ֑ור וּבֵאלֹ֣הֵיהֶ֔ם עָשָׂ֥ה יְהוָ֖ה שְׁפָטִֽים׃ |
Relative pronoun
modifying object of active verb “to bury”; i.e., those whom God had
struck |
καὶ οἱ Αἰγύπτιοι
ἔθαπτον ἐξ αὑτῶν τοὺς τεθνηκότας πάντας,
οὓς ἐπάταξεν κύριος, πᾶν
πρωτότοκον ἐν γῇ Αἰγύπτῳ, καὶ ἐν τοῖς θεοῖς αὐτῶν ἐποίησεν τὴν ἐκδίκησιν
κύριος. |
Relative pronoun
modifying object of active verb “to bury”; i.e., those whom God had
struck |
|
69
|
Deuteronomy 4:3
Your eyes
have seen what the LORD did in Baal-peor; for all the men that followed
the Baal of Peor, the LORD thy God hath destroyed them from the midst of
thee. |
עֵֽינֵיכֶם֙ הָֽרֹאֹ֔ת אֵ֛ת אֲשֶׁר־עָשָׂ֥ה יְהוָ֖ה
בְּבַ֣עַל פְּעֹ֑ור כִּ֣י כָל־הָאִ֗ישׁ אֲשֶׁ֤ר הָלַךְ֙ אַחֲרֵ֣י
בַֽעַל־פְּעֹ֔ור הִשְׁמִידֹ֛ו יְהוָ֥ה אֱלֹהֶ֖יךָ מִקִּרְבֶּֽךָ׃ |
Relative pronoun
modifying object of active verb “to see”; i.e., what God had done |
οἱ ὀφθαλμοὶ ὑμῶν ἑωράκασιν πάντα, ὅσα ἐποίησεν κύριος ὁ θεὸς ἡμῶν
τῷ Βεελφεγωρ, ὅτι πᾶς ἄνθρωπος, ὅστις ἐπορεύθη ὀπίσω Βεελφεγωρ,
ἐξέτριψεν αὐτὸν κύριος ὁ θεὸς ὑμῶν ἐξ ὑμῶν· |
Relative pronoun
modifying object of active verb “to burying”; i.e., those whom God had
struck |
|
70
|
Deuteronomy 5:11
Thou shalt not take the name of the LORD thy God in vain; for the LORD
will not hold him guiltless that taketh His name in vain. |
לֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא כִּ֣י
לֹ֤א יְנַקֶּה֙ יְהוָ֔ה אֵ֛ת
אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמֹ֖ו לַשָּֽׁוְא׃ |
Connotes object of
active verb “to hold guiltless”; i.e., those who take his name in vain |
οὐ λήμψῃ τὸ ὄνομα
κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ· οὐ γὰρ
μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ. |
Connotes object of
active verb “to hold guiltless”; i.e., those who take his name in vain |
|
71
|
Deuteronomy 7:18
thou shalt
not be afraid of them; thou shalt well remember what the LORD thy God
did unto Pharaoh, and unto all Egypt: |
לֹ֥א תִירָ֖א מֵהֶ֑ם זָכֹ֣ר תִּזְכֹּ֗ר
אֵ֤ת אֲשֶׁר־עָשָׂה֙ יְהוָ֣ה אֱלֹהֶ֔יךָ לְפַרְעֹ֖ה
וּלְכָל־מִצְרָֽיִם׃ |
Relative pronoun
modifying object of active verb “to remember”; i.e., what God did |
οὐ φοβηθήσῃ αὐτούς·
μνείᾳ μνησθήσῃ ὅσα ἐποίησεν κύριος ὁ
θεός σου τῷ Φαραω καὶ πᾶσι τοῖς Αἰγυπτίοις, |
Relative pronoun
modifying object of active verb “to remember”; i.e., what God did |
|
72
|
Deuteronomy 8:2
And thou
shalt remember all the way which the LORD thy God hath led thee these
forty years in the wilderness, that He might afflict thee, to prove
thee, to know what was in thy heart... |
וְזָכַרְתָּ֣ אֶת־כָּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הֹלִֽיכֲךָ֜ יְהוָ֧ה אֱלֹהֶ֛יךָ
זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜
לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר
בִּֽלְבָבְךָ֛...׃ |
Relative pronoun
modifying object of active verbs “to remember” and “to know”; i.e., the
way God led them, and to know what was in their hearts |
καὶ μνησθήσῃ πᾶσαν τὴν ὁδόν, ἣν ἤγαγέν σε κύριος ὁ θεός σου ἐν τῇ ἐρήμῳ,
ὅπως ἂν κακώσῃ σε καὶ ἐκπειράσῃ σε καὶ
διαγνωσθῇ τὰ ἐν τῇ καρδίᾳ σου…. |
Relative pronoun
modifying object of active verb “to remember”; i.e., the way God led
them, and objective of active verb “to demonstrate” what was in their
hearts |
|
73
|
Deuteronomy 9:7
Remember,
forget thou not, how thou didst make the LORD thy God wroth in the
wilderness... |
זְכֹר֙ אַל־תִּשְׁכַּ֔ח אֵ֧ת אֲשֶׁר־הִקְצַ֛פְתָּ אֶת־יְהוָ֥ה אֱלֹהֶ֖יךָ
בַּמִּדְבָּ֑ר...׃ |
Modifies object of
active verbs “to remember” and “to forget” with adverbial force; i.e.,
what they are to remember and not forget |
μνήσθητι μὴ ἐπιλάθῃ ὅσα παρώξυνας κύριον τὸν θεόν σου ἐν τῇ ἐρήμῳ·... |
Modifies object of
active verbs “to remember” and “to forget” with adverbial force; i.e.,
what they are to remember and not forget |
|
74
|
Deuteronomy 18:20
But the
prophet, that shall speak a word presumptuously in My name, which I have
not commanded him to speak… |
אַ֣ךְ הַנָּבִ֡יא אֲשֶׁ֣ר יָזִיד֩
לְדַבֵּ֨ר דָּבָ֜ר בִּשְׁמִ֗י אֵ֣ת אֲשֶׁ֤ר לֹֽא־צִוִּיתִיו֙ לְדַבֵּ֔ר...׃ |
Relative pronoun
modifying object of active verb “to speak”; i.e., what the prophet spoke |
πλὴν
ὁ προφήτης, ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ
τῷ ὀνόματί μου ῥῆμα, ὃ οὐ προσέταξα λαλῆσαι… |
Relative pronoun
modifying object of active verb “to speak”; i.e., what the prophet spoke |
|
75
|
Deuteronomy 21:16
then it
shall be, in the day that he causeth his sons to inherit that which he
hath… |
וְהָיָ֗ה בְּיֹום֙ הַנְחִילֹ֣ו אֶת־בָּנָ֔יו אֵ֥ת אֲשֶׁר־יִהְיֶ֖ה לֹ֑ו... |
Relative pronoun
modifying object of active verb “to inherit”; i.e., the day his sons
inherit what he has |
καὶ ἔσται ᾗ ἂν ἡμέρᾳ κατακληροδοτῇ τοῖς υἱοῖς αὐτοῦ τὰ ὑπάρχοντα αὐτοῦ
… |
Modifies object of
active verb “to inherit”; i.e., the day his sons inherit what he has |
|
76
|
Deuteronomy 24:9
Remember
what the LORD thy God did unto Miriam, by the way as ye came forth out
of Egypt. |
זָכֹ֕ור אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם
בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃ |
Relative pronoun
modifying object of active verb “to remember”; i.e., what God did |
μνήσθητι ὅσα ἐποίησεν κύριος ὁ θεός σου τῇ Μαριαμ
ἐν τῇ ὁδῷ ἐκπορευομένων ὑμῶν ἐξ Αἰγύπτου. |
Relative pronoun
modifying object of active verb “to remember”; i.e., what God did |
|
77
|
Deuteronomy 25:17
Remember
what Amalek did unto thee by the way as ye came forth out of Egypt; |
זָכֹ֕ור אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק
בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃ |
Relative pronoun
modifying object of active verb “to remember”; i.e., what Amalek did |
Μνήσθητι ὅσα ἐποίησέν σοι Αμαληκ
ἐν τῇ ὁδῷ ἐκπορευομένου σου ἐξ Αἰγύπτου, |
Relative pronoun
modifying object of active verb “to remember”; i.e., what Amalek did |
|
78
|
Deuteronomy
29:15-16
but with him that standeth here with us this day before the LORD our
God, and also with him that is not here with us this day—for ye know how
we dwelt in the land of Egypt; and how we came through the midst of the
nations through which ye passed; |
כִּי֩ אֶת־אֲשֶׁ֨ר יֶשְׁנֹ֜ו פֹּ֗ה עִמָּ֙נוּ֙ עֹמֵ֣ד
הַיֹּ֔ום לִפְנֵ֖י יְהוָ֣ה אֱלֹהֵ֑ינוּ
וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיֹּֽום׃
כִּֽי־אַתֶּ֣ם יְדַעְתֶּ֔ם אֵ֥ת
אֲשֶׁר־יָשַׁ֖בְנוּ בְּאֶ֣רֶץ מִצְרָ֑יִם וְאֵ֧ת אֲשֶׁר־עָבַ֛רְנוּ
בְּקֶ֥רֶב הַגֹּויִ֖ם אֲשֶׁ֥ר עֲבַרְתֶּֽם׃ |
Relative pronoun
modifying object of active verb “to stand”; i.e., with the one who
stands there and with the one who does not stand there; Relative pronoun
modifying object of active verb “to know” with adverbial force; i.e.,
they knew how they lived in Egypt and how they came through |
ἀλλὰ καὶ τοῖς ὧδε οὖσι μεθ᾿ ἡμῶν
σήμερον ἐναντίον κυρίου τοῦ θεοῦ ὑμῶν
καὶ τοῖς μὴ οὖσιν μεθ᾿ ἡμῶν ὧδε σήμερον. ὅτι ὑμεῖς οἴδατε
ὡς κατῳκήσαμεν ἐν γῇ Αἰγύπτῳ καὶ
παρήλθομεν ἐν μέσῳ τῶν ἐθνῶν, οὓς παρήλθετε, |
Relative pronoun
modifying object of active verb “to stand”; i.e., with the one who
stands there and with the one who does not stand there; Relative pronoun
modifying object of active verb “to know” with adverbial force; i.e.,
they knew how they lived in Egypt and how they came through |
|
79
|
Joshua 1:15
…then ye shall
return unto the land of your possession, and possess it, which Moses the
servant of the LORD gave you beyond the Jordan toward the sunrising.' |
...וְשַׁבְתֶּ֞ם לְאֶ֤רֶץ יְרֻשַּׁתְכֶם֙
וִֽירִשְׁתֶּ֣ם אֹותָ֔הּ אֲשֶׁ֣ר׀ נָתַ֣ן לָכֶ֗ם מֹשֶׁה֙ עֶ֣בֶד
יְהוָ֔ה בְּעֵ֥בֶר הַיַּרְדֵּ֖ן מִזְרַ֥ח הַשָּֽׁמֶשׁ׃ |
Relative pronoun
modifying object of active verb “to give”; i.e., that land that Moses
gave them |
...καὶ
ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς
εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾿ ἀνατολῶν ἡλίου. |
Relative pronoun
modifying object of active verb “to give”; i.e., that land that Moses
gave them |
|
80
|
Joshua 2:10
For we h | |
