Exodus 12:34 — Word Study
WLCוַיִּשָּׂ֥א הָעָ֛ם אֶת־ בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־ שִׁכְמָֽם׃
BSASo the peopleʻam [a nation, a large group] tooknâsâʼ▸ their doughbâtsêq [unleavened bread-paste, before it was fermented] beforeṭerem it was leavenedchâmêts▸ [before it had risen, became sour] [carrying it] onʻal their shouldersshᵉkem [backs, upper body] in kneading bowlsmishʼereth [troughs, containers for mixing] wrappedtsârar in clothingsimlâh [garments, mantles]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשָּׂ֥א | and it carried off | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֛ם | the people | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| בְּצֵק֖וֹ | dough its | Noun common masculine singular construct, suffix |
| טֶ֣רֶם | before | Adv |
| יֶחְמָ֑ץ | it was leavened | Verb, Qal, imperfect third person masculine singular |
| מִשְׁאֲרֹתָ֛ם | kneading troughs their | Noun common feminine plural construct, suffix |
| צְרֻרֹ֥ת | [were] bound up | Verb, Qal, participle (passive) feminine plural |
| בְּשִׂמְלֹתָ֖ם | in clothes their | Preposition, noun common feminine plural construct, suffix |
| עַל־ | on | Preposition |
| שִׁכְמָֽם׃ | shoulder their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the people took their dough before it was leavened, carrying it on their shoulders in kneading bowls wrapped in clothing. |
| KJV | And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. |
| ASV | And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders. |
| YLT | and the people taketh up its dough before it is fermented, their kneading-troughs [are] bound up in their garments on their shoulder. |
| WEB | The people took their dough before it was leavened, their kneading troughs being bound up in their clothes on their shoulders. |
| BBE | And the people took their bread-paste before it was leavened, putting their basins in their clothing on their backs. |
Where they part company is in the overall structure and specific wording used in the translations.
The sentence is structured with a main clause followed by adverbial and participial phrases that provide context and detail about the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Exodus 12:34
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Exodus from Egyptgenerated
Exodus 12:34 describes the Israelites' urgent departure from Egypt, taking their dough before it could rise. This moment captures the haste and obedience of the people as they follow God's command through Moses. The surrounding verses illustrate the pressure from the Egyptians, who urged the Israelites to leave quickly to avoid further calamity, emphasizing the significance of their liberation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 8:3 | The Nile will teem with frogs, and they will come into your palace and up to your bedroom and onto your bed, into the houses of your officials and your people, and into your ovens and kneading bowls. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — בְּצֵק֖וֹ, be.tze.Kogenerated
The word בָּצֵק (batseq) specifically refers to dough, particularly unleavened dough that has not yet fermented. It is derived from a root associated with the process of fermentation, but in this context, it indicates dough that is ready to be baked without leavening.
This term appears in the context of the Passover, highlighting the importance of unleavened bread in the Israelite tradition. The parsing as a noun in the singular construct form indicates possession, showing that the dough belongs to the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of בְּצֵק֖וֹ as 'dough.' The BSB, KJV, and ASV all use 'dough' to convey this meaning.
Sentence Structuregenerated
The main verb of the sentence is וַיִּשָּׂ֥א, and it carried off, which governs the entire action of the verse. This verb is followed by the subject, הָעָ֛ם (the people), and the object, אֶת־בְּצֵק֖וֹ (the dough).
The structure emphasizes the action of carrying, with additional phrases providing context about the dough and how it was transported. The use of prepositional phrases further clarifies the manner in which the dough was carried.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשָּׂ֥א as ἀνέλαβεν, which means 'to take up' or 'to lift.' This choice reflects a direct action of carrying, similar to the Hebrew.
The Greek word σταῖς for בְּצֵק֖וֹ indicates a focus on the dough itself, maintaining the emphasis on its state before leavening.
In plain words — the whole versegenerated
Exodus 12:34 tells us that the Israelites took their dough before it had a chance to rise, carrying it on their shoulders in kneading bowls wrapped in clothing. This reflects their urgency to leave Egypt and obey God's command.
Frequently Asked Questionsgenerated
This signifies their haste in leaving Egypt, as they were instructed to prepare unleavened bread for the Passover.
Carrying the dough on their shoulders in kneading bowls allowed them to transport it easily while keeping it protected.
Unleavened bread represents purity and the haste of the Israelites' departure from Egypt, as they did not have time to let the dough rise.
This verse is part of the Passover narrative, emphasizing the importance of unleavened bread as a central element of the celebration.
Reflection Questionsgenerated
- What does it mean to me that the Israelites left Egypt in haste, and how can I apply that urgency to my own life?
- In what ways can I prepare for significant changes in my life, just as the Israelites prepared to leave Egypt?
- How can I ensure that I am carrying the right burdens in my life, as the Israelites carried their dough?
- What does the act of carrying something on my shoulders symbolize in my own experiences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 12:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the people took their dough before it was leavened,.... They had that evening mixed their flour with water, and made it into dough, but had put no leaven into it; and the Egyptians being so very
Read John Gill on Exodus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. People took ... kneading troughs.
Read Robert Jamieson on Exodus 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir kneading-troughs; or, as others rightly render it, their dough lumps, or food, or lumps of paste unleavened.
Read Matthew Poole on Exodus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.Ver. 34. Took their dough, &c., upon their shoulders.] Not upon their camels, which, saith Aben Erza, were laden with the precious things borrowed of the Egyptians. Rab. Solomon saith, it was to show their cheerfulness in obeying the command of God. See a better reason afterwards, in Exodus 12:39.
Read John Trapp on Exodus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Kneadingtroughs.—Light, portable wooden bowls, such as are now used by the Arabs.
Read Charles John Ellicott on Exodus 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. The people took their dough before it was leavened, c.] There was no time now to make any regular preparation for their departure, such was the universal hurry and confusion. The Israelites could carry but little of their household utensils with them but some, such as they kneaded their bread and kept their meal in, they were obliged to carry with them. The kneading troughs of the Arabs are comparatively small wooden bowls, which, after kneading their bread in, serve them as dishes out of which they eat their victuals. And as to these being bound up in their clothes, no more may be intended than their wrapping them up in their long, loose garments, or in what is still used among…
Read AdamClarke on Exodus 12 →CambridgeThe Cambridge Bible for Schools and Colleges34. The people had not time to leaven their dough, but took it with them before it was leavened. The notice, taken in conjunction with the one in v. 39, is evidently intended as an explanation of the origin of the Maẓ ?ẓ ?oth-feast: cf. Deuteronomy 16:3; and p. 91, above. their kneading-bowls,] See on Exodus 8:3. in their clothes] rather, in their mantles. The simlâh was the large square outer garment, made of woollen cloth, which served as a covering by night (ch. Exodus 22:26 f.), and was also often used for carrying things in (Judges 8:25, Rth 3:15). See Dress 3 b in DB. (i. 625).
Read Cambridge on Exodus 12 →Albert Barnes1798–1870Barnes' Notes on the BibleKneadingtroughs - (Compare the margin and Deuteronomy 28:5). The troughs were probably small wooden bowls in which the cakes when baked were preserved for use.
Read Albert Barnes on Exodus 12 →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
So the people took their dough before it was leavened, carrying it on their shoulders in kneading bowls wrapped in clothing.
The people took their dough before it was leavened, their kneading troughs being bound up in their clothes on their shoulders.
So the people took their dough before it was leavened, carrying it on their shoulders in kneading bowls wrapped in clothing.
So the people took their dough before the yeast was added, with their kneading troughs bound up in their clothing on their shoulders.
Tyndale line
And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.
And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders.
Therfore the people tooke their dough before it was leauened, euen their dough bound in clothes vpon their shoulders.
Strictly literal
And the people took their dough before it was leavened; their kneading-troughs bound up in their clothes upon their shoulders.
and the people taketh up its dough before it is fermented, their kneading-troughs [are] bound up in their garments on their shoulder.
and the people take up their dough before it is fermented, their kneading-troughs [are] bound up in their garments on their shoulder.
And the people took up their dough before it was yet leavened, their kneading-troughs being bound up in their clothes upon their shoulders.
So the people took their dough without adding any yeast. Their kneading bowls were already tied up in their clothes and on their shoulders.
From the Latin
The people therefore took dough before it was leavened: and tying it in their cloaks, put it on their shoulders.
Simplified
So the Israelites picked up their dough before it had risen, and carried it on their shoulders in kneading bowls wrapped in clothing.
And the people took their bread-paste before it was leavened, putting their basins in their clothing on their backs.
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 aligns closely with the Septuagint, with 8 out of 11 words matched. The Samaritan Pentateuch differs slightly, using צררות (wrap, be narrow) instead of צְרֻרֹ֥ת (bound up), and שׂמלותם (mantle) instead of בְּשִׂמְלֹתָ֖ם (in clothes).
וַיִּשָּׂ֥א הָעָ֛ם אֶת־ בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־ שִׁכְמָֽם׃
8 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וישׂא העם את בצקו טרם יחמץ משׁארתם צררות בשׂמלותם על שׁכמם
2 words differ from the Masoretic Text: צררות (wrap, be narrow), שׂמלותם (mantle)
[וישא] [העם] [את] [בצק׳ו] טרם יחמץ משארות׳ם צרורות [בשמלות׳ם] [על] [שכמ׳ם]
2 words on the leather — 2 partly restored, 7 supplied entire by an editor.
[וישא] [העם] את בצק׳ו טרם יחמץ [משארת׳ם] [צררת] [בשלמת׳ם] על שכמ׳ם
6 words on the leather — 5 supplied entire by an editor.
[וישא] [העם] [טרם] [יחמץ] [משארת׳ם] [צררת] [בשמלת׳ם] על שכמ׳ם
9 words of the verse are on this fragment — 2 partly restored, 7 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 Exodus 12:34
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
בָּצֵק (batseq) refers to dough, specifically unleavened or non-fermented dough. The word is built from the root associated with swelling by fermentation, but in this context, it denotes a type of dough without any leavening. The entries consistently emphasize its meaning as dough, with no significant disagreement among the lexicons.
בָּצֵק n.[m.] dough;—dough, not fermented; no restriction
base
H1217 בָּצֵק dough;—dough, not fermented; no restriction
1217 batseq baw-tsake'
from 1216; dough (as swelling by fermentation):--dough,
flour.
see HEBREW for 01216
בָּצֵק (ba.tseq) — dough.
dough (unleavened)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
Adv — AdvHAcbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
חָמֵץ (chamets) is a Hebrew word with several meanings, primarily related to being sour or leavened. It can describe something that is fermented or harsh in taste, as well as denote a color (red) or a quality (ruthless). The entries indicate its use in various contexts, including emotional states like being embittered or grieving.
חָמֵץ vb. be sour, leavened
Qal be leavened
Hithp. be soured, embittered
base
[חמץ] vb. be red
base
[חמץ] vb. be ruthless—only Qal Pt. ψ 71:4
ref
H2556a חָמֵץ be sour, leavened .be leavened
. be soured, embittered
H2556b חמץ be red H2556c חמץ be ruthless
2556 chamets khaw-mates'
a primitive root; to be pungent; i.e. in taste (sour, i.e.
literally fermented, or figuratively, harsh), in color
(dazzling):--cruel (man), dyed, be grieved, leavened.
חָמֵץ (cha.mets) — to leaven.
1) to be leavened, be sour
1a) (Qal) to be leavened
1b) (Hiphil) to taste something leavened
1c) (Hithpael) to be embittered, grieved
חָמַץ (cha.mats) — be red.
to be red
חָמַץ (cha.mats) — to oppress.
to be cruel, oppress, be ruthless
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מִשְׁאֶ֫רֶת (mish'ereth) refers to a kneading trough or bowl, a household vessel used for dough before it is leavened. It is derived from the root meaning to swell, indicating its function in the bread-making process. The term appears in contexts related to food preparation, particularly in Exodus.
[מִשְׁאֶ֫רֶת] n.f. a household vessel, AV (Ex), RV kneading-trough; vessel in which was dough before it was leavened
base
H4863 מִשְׁאֶ֫רֶת
4863 mish'ereth mish-eh'-reth
from 7604 in the original sense of swelling; a
kneading-trough (in which the dough rises):--kneading trough,
store.
see HEBREW for 07604
מִשְׁאֶ֫רֶת (mish.e.ret) — kneading.
kneading trough or bowl
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine pluralHVqsfpa
שִׂמְלָה (simlah) refers to a garment or covering, typically a square piece of cloth worn as an outer layer. It can denote a mantle, wrapper, or general clothing. The term emphasizes the idea of a dress that conforms to the shape of what it covers.
שִׂמְלָה n.f. wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
base
H8071 שִׂמְלָה wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
8071 simlah sim-law'
perhaps by permutation for the feminine of 5566 (through the
idea of a cover assuming the shape of the object beneath); a
dress, especially a mantle:--apparel, cloth(-es, -ing),
garment, raiment. Compare 8008.
see HEBREW for 05566
see HEBREW for 08008
שִׂמְלָה (sim.lah) — mantle.
wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שְׁכֶם (shekhem) refers to the shoulder or neck area, often including the back of the neck. It can denote the general back region and is associated with the idea of bearing burdens. The word is derived from a root that emphasizes this physical aspect.
שְׁכֶם n.m. shoulder
neck (sometimes incl. back of neck)
in gen. back
base
H7926 שְׁכֶם shoulder . neck (sometimes incl. back of neck)
. in gen. back
7926 shkem shek-em'
from 7925; the neck (between the shoulders) as the place of
burdens; figuratively, the spur of a hill:--back, X consent,
portion, shoulder.
see HEBREW for 07925
שְׁכֶם (she.khem) — shoulder.
1) shoulder, back
1a) shoulder, shoulder-blade
1b) back (in general)
Also means: shikh.mah (שִׁכְמָה "shoulder" H7929)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp