Deuteronomy 21:12 — Word Study
WLCוַהֲבֵאתָ֖הּ אֶל־ תּ֣וֹךְ בֵּיתֶ֑ךָ וְגִלְּחָה֙ אֶת־ רֹאשָׁ֔הּ וְעָשְׂתָ֖ה אֶת־ צִפָּרְנֶֽיהָ׃
BSAthen you shall bring herbôwʼ intoʼêl your housebayith [to thine house, as a dwelling place] She must shavegâlach [lay waste, be bald] her headrôʼsh [the topmost part of the body] trimʻâsâh [pare, cut] her nailstsippôren [fingernail, point of a stylus]
| Greek | English | Parsing |
|---|---|---|
| וַהֲבֵאתָ֖הּ | and you will bring her | Verb hiphil sequential perfect second person masculine singular, suffix |
| אֶל־ | into | Preposition |
| תּ֣וֹךְ | [the] middle of | Noun common, masculine singular construct |
| בֵּיתֶ֑ךָ | house your | Noun common masculine singular construct, suffix |
| וְגִלְּחָה֙ | and she will shave | Verb, Piel, sequential perfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| רֹאשָׁ֔הּ | head her | Noun common masculine singular construct, suffix |
| וְעָשְׂתָ֖ה | and she will attend to | Verb, Qal, sequential perfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| צִפָּרְנֶֽיהָ׃ | finger-nails her | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | then you shall bring her into your house. She must shave her head, trim her nails, |
| KJV | Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; |
| ASV | then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; |
| YLT | then thou hast brought her in unto the midst of thy household, and she hath shaved her head, and prepared her nails, |
| WEB | then you shall bring her home to your house. She shall shave her head and trim her nails. |
| BBE | Then take her back to your house; and let her hair and her nails be cut; |
Where they part company is with the phrase אֶל־ — see How Translations Differ.
The sentence contains a main clause followed by several subordinate clauses detailing the actions required.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלַח
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 21:12
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 Concerning Captivesgenerated
Deuteronomy 21:12 provides instructions for an Israelite man who desires to take a captive woman as his wife. The law requires him to bring her into his home and perform specific rituals, including shaving her head and trimming her nails, to signify her transition from captivity to becoming part of his household. This reflects the broader context of how the Israelites were to treat captives with dignity, as outlined in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 11:6 | If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head. |
| 2 | Ephesians 4:22 | to put off your former way of life, your old self, which is being corrupted by its deceitful desires; |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַהֲבֵאתָ֖הּ, va.ha.ve.Tahgenerated
The verb הֲבֵאתָ (ha'veitah) is in the Hiphil form, indicating causative action, meaning 'you will bring her'. It is derived from the root בּוֹא (bo), which means 'to come' or 'to go in'. This word emphasizes the act of bringing someone into a new situation or environment.
The parsing indicates that this is a perfect tense verb in the second person masculine singular, showing that the action is directed at the male subject. The use of the suffix indicates that the subject is bringing 'her' into his own space, highlighting personal responsibility.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַהֲבֵאתָ֖הּ, and you will bring her, governs the entire verse, with several phrases detailing the actions that follow. The structure emphasizes the sequence of actions required for the integration of the captive woman into the household.
The sentence is built around a series of verbs that describe the actions the woman must take, creating a clear directive for the reader.
Septuagint Backgroundgenerated
The Septuagint translates וַהֲבֵאתָ֖הּ as αὐτὴν (autēn), meaning 'her'. This choice reflects a direct and personal approach to the subject, maintaining the focus on the woman being brought into the household.
The use of ἔνδον (endon) for תּ֣וֹךְ suggests a focus on the internal aspect of the house, emphasizing her new status within the home.
In plain words — the whole versegenerated
Deuteronomy 21:12 instructs that if an Israelite man desires a beautiful captive woman, he must bring her into his house. She must then shave her head and trim her nails as part of her transition into his household.
Frequently Asked Questionsgenerated
Shaving her head symbolizes a break from her past and a new beginning in the Israelite household.
Trimming her nails is part of the purification process, indicating her preparation for a new life.
This law reflects a compassionate approach to captives, providing them with dignity and a process of integration into a new family.
This law is part of a broader set of instructions that emphasize justice and humane treatment, contrasting with the harsh realities of warfare.
Reflection Questionsgenerated
- What does this process reveal about the importance of dignity in difficult situations?
- How can we apply principles of compassion and respect in our interactions with others?
- In what ways can we ensure that those who are marginalized or vulnerable are treated with care?
- What lessons can we learn from this law about the integration of outsiders into our communities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 21:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen thou shalt bring her home to thine house,.... In order to make her his wife, after some things were done here directed to; for this is not to be understood of his taking her home with a view to
Read John Gill on Deuteronomy 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, When thou goest forth to war ... and seest among the captives a beautiful woman (cf.
Read Robert Jamieson on Deuteronomy 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. To take off his affections from her by rendering her uncomely and deformed; but then the last words must not be rendered shall pare her nails, but shall nourish them, or suffer them to grow, as the Chaldee, Arabic, and divers of the learned Jews and other interpreters render it. Or, 2. To express her sorrow for the loss of her father and mother, as it follows, , it being the ancient custom of mourners in most nations to shave themselves, and in some to pare their nails, in others to suffer them to grow. Or rather, 3. In token of her renouncing her heathenish idolatry and superstition, and of her becoming a new woman, and embracing the true religion; which her captive condition…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 21:12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;Ver. 12. And she shall shave her head.] In token that she must renounce her heathenism, and lead a new and holy life. And if she thus consented to marry, she saved her life by it; so do those their souls that consent to Christ, casting away their transgressions, and paring off their superfluities, by the constant practice of mortification.
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Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 21:10-14. OF CAPTIVE WOMEN.(10, 11) When thou . . . seest among the captives a beautiful woman.—This could not be among the seven nations, of whom it is said (Deuteronomy 20:1-6), “thou shalt save alive nothing that breatheth.” But it may well apply to the recent case of the Midianitish maidens (Numbers 31:15-18), who had been taken captive in great numbers, and would naturally be reduced to slavery. It is clear from this passage that they could not be treated as concubines. (12) Shall shave her head, and pare her nails.—Rashi’s view is that the object of this order is to spoil the beauty of the captive. The long hair is to be cut off, and the nails pared. On this last point the…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. She shall shave her head] This was in token of her renouncing her religion, and becoming a proselyte to that of the Jews. This is still a custom in the East; when a Christian turns Mohammedan his head is shaven, and he is carried through the city crying, [Arabic] la alahila allah we Mohammed resooli Allah; "There is no God but God, and Mohammed is the prophet of God." Pare her nails] ועשתה את צפרניה veasethah eth tsipporneyha, "she shall make her nails." Now whether this signifies paring or letting them grow, is greatly doubted among learned men. Possibly it means neither, but colouring the nails, staining them red with the hennah, which is much practised in India to the present…
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CambridgeThe Cambridge Bible for Schools and Colleges12. to thine house] Lit. to the midst of thy household. shave her head, and pare her nails] Heb. make or dress her nails (2 Samuel 19:24 with feet and beard). Berth. thinks these duties are part of the following mourning, the cutting off of hair being a mourning rite (Deuteronomy 14:1, Ethn. Ber., 427). But because she has to do this at once and at the same time put off the raiment she was taken in, it is more probable that all three are required as elements in her purification from heathenism (so most commentators); see above, pp. 243 f. On similar customs among Arabs, cp. W. R. Smith, Kinship, etc., 178, OTJC2, 368, Wellh., Reste Arab. Heid. 156.
Read Cambridge on Deuteronomy 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe shaving the head (a customary sign of purification, Leviticus 14:8; Numbers 8:7), and the putting away “the garment of her captivity,” were designed to signify the translation of the woman from
Read Albert Barnes on Deuteronomy 21 →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
then you shall bring her into your house. She must shave her head, trim her nails,
then you shall bring her home to your house. She shall shave her head and trim her nails.
then you shall bring her into your house. She must shave her head, trim her nails,
you may bring her back to your house. She must shave her head, trim her nails,
Tyndale line
Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;
then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;
then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;
Then thou shalt bring her home to thy house, and she shall shave her head, and pare her nails:
Then thou shalt bring her home to thine house, and she shall shaue her head, and pare her nayles,
Strictly literal
then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;
then thou hast brought her in unto the midst of thy household, and she hath shaved her head, and prepared her nails,
then you have brought her into the midst of your household, and she has shaved her head, and prepared her nails,
Then shalt thou bring her home to thy house; and she shall shave her head, and let grow her nails;
then you will bring her home to your house; she will shave her head and cut her nails.
From the Latin
Thou shalt bring her into thy house: and she shall shave her hair, and pare her nails,
Simplified
Take her home and have her shave her head, cut her nails,
Then take her back to your house; and let her hair and her nails be cut;
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: וַהֲבֵאתָ֖הּ אֶל־ תּ֣וֹךְ בֵּיתֶ֑ךָ וְגִלְּחָה֙ אֶת־ רֹאשָׁ֔הּ וְעָשְׂתָ֖ה אֶת־ צִפָּרְנֶֽיהָ׃. The Samaritan Pentateuch agrees word for word with the Masoretic Text here.
The Dead Sea Scrolls (4Q33) show significant damage, with many words supplied by an editor, yet the essential phrases match the Masoretic Text.
וַהֲבֵאתָ֖הּ אֶל־ תּ֣וֹךְ בֵּיתֶ֑ךָ וְגִלְּחָה֙ אֶת־ רֹאשָׁ֔הּ וְעָשְׂתָ֖ה אֶת־ צִפָּרְנֶֽיהָ׃
7 of the 10 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.
והבאתה אל תוך ביתך וגלחה את ראשׁה ועשׂתה את צפרניה
Agrees with the Masoretic Text here, word for word.
[והבאת׳ה] [אל] [תוך] [בית׳ך] [וגלחה] [את] [ראש׳ה] [ועשתה] [את] [צפרני׳ה]
nothing on the leather here — 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 21:12
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-2ms | Suff — Verb hiphil sequential perfect second person masculine singular · suffixHc/Vhq2ms/Sp3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
Conj | V-Piel-3fs — Verb · Piel · sequential perfect third person feminine singularHc/Vpq3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
צִפֹּ֫רֶן (tsipporen) refers to a fingernail or the point of a stylus. It is derived from a root meaning to scratch, indicating its connection to claws or sharp points. The term encompasses both human nails and the tips of writing instruments, and it has an Aramaic equivalent meaning 'nail' or 'claw'.
צִפֹּ֫רֶן n.[m.] nail (of finger), stylus-point
base
H6856 צִפֹּ֫רֶן nail (of finger), stylus-point
6856 tsipporen tsip-po'-ren
from 6852 (in the denominative sense (from 6833) of
scratching); properly, a claw, i.e. (human) nail; also the
point of a style (or pen, tipped with adamant):--nail, point.
see HEBREW for 06852
see HEBREW for 06833
צִפֹּ֫רֶן (tsip.po.ren) — fingernail.
1) fingernail, stylus point
1a) finger-nail
1b) point (of a diamond)
Aramaic equivalent: te.phar (טְפַר "nail/claw" H2953)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
