Deuteronomy 14:1 — Word Study
WLCבָּנִ֣ים אַתֶּ֔ם לַֽיהוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־ תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃
BSAYouʼattâh [as sons, children of God] are sonsbên of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym do notlôʼ [refuse to, absolutely not] cutgâdad▸ yourselveslôʼ [gash or mutilate your bodies] or shavesûwm▸ your foreheadsbêyn [make any baldness between your eyes] on behalf of the deadmûwth [for the deceased, in mourning]
| Greek | English | Parsing |
|---|---|---|
| בָּנִ֣ים | [are] children | Noun common, masculine plural absolute |
| אַתֶּ֔ם | you | Pronoun |
| לַֽיהוָ֖ה | of Yahweh | Preposition, noun proper |
| אֱלֹהֵיכֶ֑ם | God your | Noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| תִתְגֹּֽדְד֗וּ | you will cut yourselves | Verb, Hithpael, imperfect second person masculine plural |
| וְלֹֽא־ | and not | Conjunction, particle |
| תָשִׂ֧ימוּ | you will make | Verb, Qal, imperfect second person masculine plural |
| קָרְחָ֛ה | baldness | Noun common, feminine singular absolute |
| בֵּ֥ין | between | Prep |
| עֵינֵיכֶ֖ם | eyes your | Noun common feminine dual construct, suffix |
| לָמֵֽת׃ | to a dead [person] | Preposition, verb qal participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| KJV | Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. |
| ASV | Ye are the children of Jehovah your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. |
| YLT | 'Sons ye [are] to Jehovah your God; ye do not cut yourselves, nor make baldness between your eyes for the dead; |
| WEB | You are the children of Yahweh your God. You shall not cut yourselves, nor make any baldness between your eyes for the dead. |
| BBE | You are the children of the Lord your God: you are not to make cuts on your bodies or take off the hair on your brows in honour of the dead; |
Where they part company is תִתְגֹּֽדְד֗וּ — see How Translations Differ.
One main clause followed by prohibitions, with a clear structure emphasizing identity first, followed by the actions that are not to be taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbגָּדַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 14:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws for the People of Israelgenerated
Deuteronomy 14:1 establishes the identity of the Israelites as sons of the LORD, emphasizing their special relationship with God. This verse is part of a larger section that outlines various laws and practices intended to set Israel apart from other nations, particularly concerning mourning rituals and the importance of holiness. Following this verse, verse 2 further emphasizes their status as a holy people chosen by God, reinforcing the need for distinct behaviors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 6:2–4 | the sons of God saw that the daughters of men were beautiful, and they took as wives whomever they chose. |
| 2 | Exodus 4:22–23 | Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son, |
| 3 | Psalm 82:6–7 | I have said, ‘You are gods; you are all sons of the Most High.’ |
| 4 | Jeremiah 3:19 | Then I said, ‘How I long to make you My sons and give you a desirable land, the most beautiful inheritance of all the nations!’ I thought you would call Me ‘Father’ and never turn away from following Me. |
| 5 | Hosea 1:10 | Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or counted. And it will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’ |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — בָּנִ֣ים, ba.Nimgenerated
The word בָּנִים (ba.Nim) is the masculine plural form of בֵּן (ben), meaning 'sons' or 'children.' It conveys not just biological lineage but also a broader sense of belonging to a community or nation, reflecting familial and covenantal ties.
In this verse, it underscores the relationship between the Israelites and God, highlighting their identity as His chosen people. The parsing indicates that it functions as a predicate, affirming their status in the context of the commands that follow.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb בָּנִ֣ים, you are sons, with a series of phrases that follow. The structure emphasizes the identity of the Israelites at the beginning, followed by prohibitions that serve to maintain their distinctiveness.
The use of the conjunction וְלֹֽא (and not) introduces the prohibitions, linking them directly to the identity established earlier. This highlights the importance of the commands that follow in maintaining their holiness.
Septuagint Backgroundgenerated
The Septuagint translates בָּנִ֣ים as υἱοί (huioi), meaning 'sons' or 'children,' aligning closely with the Hebrew meaning and emphasizing the familial relationship.
The choice of φοιβήσετε for תִתְגֹּֽדְד֗וּ indicates a focus on the act of cutting in a context of mourning, reflecting the cultural practices of the time.
In plain words — the whole versegenerated
Deuteronomy 14:1 tells the Israelites that they are sons of the LORD and instructs them not to cut themselves or shave their foreheads in mourning for the dead. This verse emphasizes their special relationship with God and sets them apart from other nations.
Frequently Asked Questionsgenerated
Being sons of the LORD signifies a special relationship and identity as God's chosen people, indicating both privilege and responsibility.
These practices were common among other cultures and were seen as inappropriate for the Israelites, who were called to maintain a distinct identity and holiness.
The commands reflect God's desire for His people to be set apart and to embody His holiness in their actions and practices.
This verse teaches that mourning practices should align with one's identity and relationship with God, emphasizing dignity and respect in the face of death.
Reflection Questionsgenerated
- What does it mean for me to be a child of God in my daily life?
- How can I ensure that my practices reflect my identity as a follower of God?
- What are some ways I can honor the memory of loved ones without compromising my beliefs?
- In what areas of my life do I need to seek greater holiness and distinction as a child of God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 14:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe are the children of the Lord your God,.... Some of them were so by the special grace of adoption, and all of them by national adoption; which was the peculiar privilege of the people of Israel,
Read John Gill on Deuteronomy 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. Ye are the children of the Lord your God - children or sons.
Read Robert Jamieson on Deuteronomy 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 14 Heathenish rites of mourning prohibited, ,2; and the eating of any abominable thing, . All unclean beasts, , fish, ,10, and birds, prohibited, . True tithing commanded, ; and where it was to be eaten, . A command about the third year’ s tithing, ; and who should eat it, . Of the Lord your God; whom therefore you must not disparage by unworthy or unbecoming practices, such as here follow, and whom you must not disobey. Ye shall not cut yourselves, nor make any baldness between your eyes, which were the practices of idolaters, both in the worship of their idols, as ; or in their funerals, as here, and ; or upon occasion of public calamities, as 47:5. See Poole "", See Poole "". See…
Read Matthew Poole on Deuteronomy 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 14:1 Ye [are] the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.Ver. 1. Ye are the children of the Lord.] Ye should therefore do nothing unworthy of such a Father. Antigonus being invited to a place where a notable harlot was to be present, asked counsel of Menedemus what he should do? He bade him only remember that he was a king’ s son, and do accordingly. Ye shall not cut. Plut.
Read John Trapp on Deuteronomy 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIV.(1) Ye are the children of Jehovah.—This fact is made the foundation of all the laws of ceremonial and moral holiness in the Pentateuch, more especially in the Book of Leviticus, where these laws are chiefly to be found. Ye shall not cut yourselves.—The precept is repeated with little variation from Leviticus 19:28. Any baldness between your eyes—i.e., apparently, “on your foreheads.” The word for baldness in this place is generally used for baldness on the back of the head.
Read Charles John Ellicott on Deuteronomy 14 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XIV The Israelites are not to adopt superstitious customs in mourning, 1, 2. The different kinds of clean and unclean animals, 3-20. Nothing to be eaten that dieth of itself, 21. Concerning offerings which, from distance cannot be carried to the altar of God, and which may be turned into money, 22-26. The Levite is not to be forsaken, 27. The third year's tithe for the Levite, stranger, widow, c., 28, 29. NOTES ON CHAP. XIV Verse 1. Ye are the children of the Lord] The very highest character that can be conferred on any created beings ye shall not cut yourselves, i. e., their hair, for it was a custom among idolatrous nations to consecrate their hair to their deities, though they…
Read AdamClarke on Deuteronomy 14 →CambridgeThe Cambridge Bible for Schools and Colleges1 f. Against certain Rites for the Dead No parallel in JE; but one in H, Leviticus 19:28 a. 1. Sons are ye to Jehovah your God] The order of the EVV. misses the emphasis. Note not merely the change to the Pl. address but its cause, the conception of individual Israelites as the sons of Jehovah: not elsewhere in D. In the discourses in D Israel, the nation, is as the son of Jehovah, Deuteronomy 1:31, Deuteronomy 8:5 and so more definitely in J, Exodus 4:22 f., Hosea 11:1, and Jeremiah 31:20. The transition from this conception to the statement of Jehovah’s fatherhood of Israelites as individuals was natural; the two conceptions occur together in the Song Deuteronomy 32:5-6 and in Hosea and…
Read Cambridge on Deuteronomy 14 →Albert Barnes1798–1870Barnes' Notes on the BibleMake any baldness between your eyes - i. e. by shaving the forepart of the head and the eyebrows.
Read Albert Barnes on Deuteronomy 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead,
You are the children of Yahweh your God. You shall not cut yourselves, nor make any baldness between your eyes for the dead.
You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead,
You are children of the Lord your God. Do not cut yourselves or shave your forehead bald for the sake of the dead.
Tyndale line
Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
Ye are the children of Jehovah your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
Ye are the children of the Lord your God. Ye shall not cut yourselues, nor make you any baldnesse betweene your eyes for the dead.
Strictly literal
Ye are sons of Jehovah your God: ye shall not cut yourselves, nor make any baldness between your eyes for a dead person.
'Sons ye [are] to Jehovah your God; ye do not cut yourselves, nor make baldness between your eyes for the dead;
“You [are] sons of your God YHWH; you do not cut yourselves, nor make baldness between your eyes for the dead;
Ye are the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
You are the people of Yahweh your God. Do not cut yourselves, nor shave any part of your face for the dead.
From the Latin
Be ye children of the Lord your God: you shall not cut yourselves, no, make any baldness for the dead;
Simplified
You are the children of the Lord your God. Don't mutilate yourselves or shave your forehead like pagans do when they mourn the dead,
You are the children of the Lord your God: you are not to make cuts on your bodies or take off the hair on your brows in honour of the dead;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead." The Septuagint agrees with the Masoretic Text in meaning, matching 12 out of 12 words in a word-by-word correspondence, although the word order and articles differ. The Samaritan Pentateuch also agrees with the Masoretic Text word for word. The Dead Sea Scrolls contain only one word from this verse, so they do not provide additional agreement or disagreement with the Masoretic Text.
בָּנִ֣ים אַתֶּ֔ם לַֽיהוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־ תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
בנים אתם ליהוה אלהיכם לא תתגדדו ולא תשׂימו קרחה בין עיניכם למת
Agrees with the Masoretic Text here, word for word.
ל
1 word of the verse is on this fragment. The rest of the verse is not on it.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 14:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
גָּדַד (gadad) is a Hebrew verb meaning to penetrate or cut. It encompasses actions like attacking or invading, as well as gathering in troops. The Hithpoel form indicates cutting oneself, often in a religious context. The entries suggest a range of meanings from physical actions to social gatherings.
[גָּדַד] vb. penetrate, cut
Qal they attack (penetrate, make inroads upon) the life of a righteous man
Hithpo.
cut oneself, as religious (heathen) practice
gather troops, or bands; go in troops or throngs, throng
base
H1413 [גָּדַד] penetrate, cut .they attack (penetrate, make inroads upon) the life of a righteous man
. . cut oneself, as religious (heathen) practice
. gather troops, or bands; go in troops or throngs, throng
1413 gadad gaw-dad'
a primitive root (compare 1464); to crowd; also to gash (as
if by pressing into):--assemble (selves by troops), gather
(selves together, self in troops), cut selves.
see HEBREW for 01464
גָּדַד (ga.dad) — to cut.
1) to penetrate, cut, attack, invade
1a) (Qal) to penetrate, cut into
1b)(Hithpoel)
1b1) to cut oneself
1b2) to gather in troops or crowds
Aramaic equivalent: ge.dad (גְּדַד "to chop" H1414)
V-r-Imperf-2mp — Verb · Hithpael · imperfect second person masculine pluralHVti2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
קָרְחָה (qorchah) refers to baldness or a bald spot, often associated with mourning. It is derived from the root word for baldness and is mentioned in Ezekiel 27:31. The term emphasizes the physical state of being bald, which can carry cultural significance in certain contexts.
קָרְחָה n.f. baldness, bald spot, made as sign of mourning
base
H7144 קָרְחָה baldness, bald spot, made as sign of mourning
7144 qorchah kor-khaw'
or qorcha; (Ezek. 27:31) {kor-khaw'}; from 7139;
baldness:--bald(-ness), X utterly.
see HEBREW for 07139
קׇרְחָה (qor.chah) — bald spot.
baldness, bald
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bald'-ness qorchah: The reference in the Bible to baldness is not to the natural loss of hair, but to baldness produced by shaving the head. This was practiced as a mark of mourning for the dead (Le 21:5; Isa 15:2; 22:12); as the result of any disaster (Am 8:10; Mic 1:16). The custom arose from the fact that the hair was regarded as a special ornament. It was the custom of the people of the land, and the Israelites were strictly forbidden to practice it (Le 21:5; Deut 14:1). These are striking passages with reference to the knowledge the Israelites had concerning the…
Baldness
From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under “scab” and “scurf,” which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is often…
Natural baldness seems to have been uncommon, since it exposed people to public derision. (Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; 15:2; Jeremiah 47:5; Ezekiel 7:18) Artificial baldness marked the conclusion of a Nazarite’s vow, (Numbers 6:9; Acts 18:18) and was a sign of mourning.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp2mp — Noun common feminine dual construct · suffixHNcfdc/Sp2mp
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa