Exodus 26:9 — Word Study
WLCוְחִבַּרְתָּ֞ אֶת־ חֲמֵ֤שׁ הַיְרִיעֹת֙ לְבָ֔ד וְאֶת־ שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְכָפַלְתָּ֙ אֶת־ הַיְרִיעָ֣ה הַשִּׁשִּׁ֔ית אֶל־ מ֖וּל פְּנֵ֥י הָאֹֽהֶל׃
BSAJoinchâbar [unite, couple together] fivechâmêsh of the curtainsyᵉrîyʻâh [hanging fabrics, drapes] into one setbad [apart, alone] and the other sixshêsh [a separate group] into anotheryᵉrîyʻâh Then fold the sixthshishshîy [double over, repeat, the final one, in the last position] curtain {over}yᵉrîyʻâh doublekâphal [in two, making it thicker] atʼêl the frontmûwl [in the forefront, opposite] of the tentʼôhel [the tabernacle, a portable dwelling]
| Greek | English | Parsing |
|---|---|---|
| וְחִבַּרְתָּ֞ | and you will join | Verb, Piel, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| חֲמֵ֤שׁ | five of | Adj |
| הַיְרִיעֹת֙ | the curtains | Particle, noun common feminine plural absolute |
| לְבָ֔ד | alone | Preposition, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| שֵׁ֥שׁ | six of | Adj |
| הַיְרִיעֹ֖ת | the curtains | Particle, noun common feminine plural absolute |
| לְבָ֑ד | alone | Preposition, noun common masculine singular absolute |
| וְכָפַלְתָּ֙ | and you will fold double | Verb, Qal, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| הַיְרִיעָ֣ה | the curtain | Particle, noun common feminine singular absolute |
| הַשִּׁשִּׁ֔ית | sixth | Particle |
| אֶל־ | to | Preposition |
| מ֖וּל | [the] front of | Noun common, masculine singular construct |
| פְּנֵ֥י | [the] face of | Noun common, masculine plural construct |
| הָאֹֽהֶל׃ | the tent | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Join five of the curtains into one set and the other six into another. Then fold the sixth curtain over double at the front of the tent. |
| KJV | And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. |
| ASV | And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double over the sixth curtain in the forefront of the tent. |
| YLT | and thou hast joined the five curtains apart, and the six curtains apart, and hast doubled the six curtains over-against the front of the tent. |
| WEB | You shall couple five curtains by themselves, and six curtains by themselves, and shall double over the sixth curtain in the forefront of the tent. |
| BBE | Five of these curtains are to be joined together, and the other six are to be joined together, the sixth being folded over to make a hanging in front of the tent. |
Where they part company is חָבַר — see How Translations Differ.
The sentence contains a main verb with two distinct actions and multiple phrases detailing the objects involved.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbחָבַר
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 26:9
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 — Instructions for the Tabernaclegenerated
Exodus 26:9 provides specific instructions on how to join the curtains of the tabernacle, which were essential for the structure's integrity and function. This passage is part of a larger section detailing the construction of the tabernacle, a significant place of worship for the Israelites, serving as a physical representation of God's presence among them.
Cross References
The Key Word — חָבַר, ve.chi.bar.Tagenerated
The verb חָבַר (chabar) means to unite or join together, often in a figurative sense. It indicates the action of bringing multiple elements into a cohesive whole, which is crucial in the context of constructing the tabernacle.
This word appears in various forms throughout the Old Testament, emphasizing the themes of alliance and fellowship. In this verse, it underscores the importance of organization and unity in the tabernacle's design.
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 חִבַּרְתָּ֞ governs the first part of the verse, indicating the action of joining. It is followed by two phrases that specify the objects being joined — five curtains and six curtains — each defined by their respective nouns.
The second verb כָפַלְתָּ֙ introduces a new action, indicating that the sixth curtain is to be folded, with a prepositional phrase indicating its position at the front of the tent.
Septuagint Backgroundgenerated
The Septuagint translates חָבַר as συνάψεις — you will join. This choice highlights the collaborative aspect of the task, suggesting a gathering of elements into a unified structure.
The translation reflects a similar intent as the Hebrew, maintaining the focus on the act of joining, but the Greek word may carry additional connotations of binding together.
In plain words — the whole versegenerated
Exodus 26:9 gives instructions for the tabernacle's construction, specifically how to join five curtains into one set and six into another. It also instructs to fold the sixth curtain at the front of the tent, emphasizing the importance of organization in this sacred space.
Frequently Asked Questionsgenerated
Joining the curtains is essential for creating a cohesive and functional structure for the tabernacle, reflecting God's order in worship.
Folding the sixth curtain at the front serves both a practical purpose in the structure and a symbolic one, marking the entrance to the holy space.
This verse is part of a detailed blueprint for the tabernacle, which was designed to be a dwelling place for God among His people, emphasizing order and beauty.
The curtains were made of fine linen and other materials, as detailed in earlier verses, contributing to the tabernacle's beauty and significance.
Reflection Questionsgenerated
- What does the act of joining together symbolize in our communities today?
- How can we apply the principles of organization and unity from this passage in our own lives?
- In what ways can we ensure that our actions reflect a commitment to working together for a common purpose?
- How does understanding the structure of the tabernacle enhance our view of God's presence among His people?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 26:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall couple five curtains by themselves,.... And make one large curtain of them, as was ordered with respect to the linen curtains: and six curtains by themselves; as there were eleven of
Read John Gill on Exodus 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt make curtains of goats' hair to be a covering upon the tabernacle: eleven curtains shalt thou make. Thou shalt make curtains of goat's hair.
Read Robert Jamieson on Exodus 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the better security of the inward covering.
Read Matthew Poole on Exodus 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Thou . . . shalt double the sixth curtain in the forefront of the tabernacle.—The additional “breadth” was to be doubled back upon itself, so giving a sort of finish to the roof in the front of the structure.
Read Charles John Ellicott on Exodus 26 →CambridgeThe Cambridge Bible for Schools and CollegesExodus 7-13 (cf. Exodus 36:14-18). The Tent over the Dwelling, consisting of eleven curtains of cloth made of goats’ hair, each 30 cubits long, and 4 cubits wide, fastened together so as to form a single large curtain, 30 cubits broad, and 44 cubits long. The Bedawin still make their tents of goats’ hair in the same way: breadths of goats’ hair cloth, it may be ¾ yd. broad, and as long as the breadth of the tent, are stitched together, and form a covering capable of keeping out the heaviest rain (Burckh. Bedouins, i. 37; cf. DB. iv. 717): comp. Son 1:5, where their dark colour is alluded to.
Read Cambridge on Exodus 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Five curtains by themselves — The expression by themselves seems evidently to mean the same as “together one to another” in Exodus 26:3.
Read Daniel Denison Whedon on Exodus 26 →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
Join five of the curtains into one set and the other six into another. Then fold the sixth curtain over double at the front of the tent.
You shall couple five curtains by themselves, and six curtains by themselves, and shall double over the sixth curtain in the forefront of the tent.
Join five of the curtains into one set and the other six into another. Then fold the sixth curtain over double at the front of the tent.
You are to join five curtains by themselves and six curtains by themselves. You are to double over the sixth curtain at the front of the tent.
Tyndale line
And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.
And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double over the sixth curtain in the forefront of the tent.
And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double over the sixth curtain in the forefront of the tent.
And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the front of the tabernacle.
And thou shalt couple fiue curtaynes by themselues, and the sixe curtaines by themselues: but thou shalt double the sixt curtaine vpon the forefront of the couering.
Strictly literal
And thou shalt couple five of the curtains by themselves, and six of the curtains by themselves, and shalt double the sixth curtain in the front of the tent.
and thou hast joined the five curtains apart, and the six curtains apart, and hast doubled the six curtains over-against the front of the tent.
and you have joined the five curtains apart, and the six curtains apart, and have doubled the six curtains at the front of the tent.
And thou shalt couple five of the curtains by themselves, and six of the curtains by themselves; and thou shalt double the sixth curtain toward the front side of the tabernacle.
You must join five curtains to each other and the other six curtains to each other. You must double over the sixth curtain in the front of the tent.
From the Latin
Five of which thou shalt couple by themselves, and the six others thou shalt couple one to another, so as to double the sixth curtain in the front of the roof.
Simplified
Join five of the curtains together as one set and the other six as another set. Then fold the sixth curtain in two at the front of the tent.
Five of these curtains are to be joined together, and the other six are to be joined together, the sixth being folded over to make a hanging in front of the tent.
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 is largely consistent with the Samaritan Pentateuch, which differs in the spelling of the word for curtains. The Dead Sea Scrolls show some restoration, but the core message remains aligned with the Masoretic Text.
וְחִבַּרְתָּ֞ אֶת־ חֲמֵ֤שׁ הַיְרִיעֹת֙ לְבָ֔ד וְאֶת־ שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְכָפַלְתָּ֙ אֶת־ הַיְרִיעָ֣ה הַשִּׁשִּׁ֔ית אֶל־ מ֖וּל פְּנֵ֥י הָאֹֽהֶל׃
12 of the 17 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.
וחברת את חמשׁ היריעות לבד ואת שׁשׁ היריעות לבד וכפלת את היריעה השׁשׁית אל מול פני האהל
2 words differ from the Masoretic Text: יריעות (curtain), יריעות (curtain)
[וחברת] את חמש [היריעת] [לבד] [ואת] [שש] [היריעת] [לבד] וכפלת את [היריעה] [הששית] [אל] [מול] [פני] [האהל]
2 words on the leather — 2 partly restored, 13 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 26:9
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.
חָבַר (chabar) means to unite or join together, often in a figurative sense, but can also refer to tying magic spells or charms. It encompasses various forms of joining, including making alliances or being in fellowship. The verb appears in different stems, indicating nuances like being allied or compacted, but no significant disagreements among lexicons are noted.
[חָבַר] vb. unite (usu. intr.), be joined, tie a magic knot or spell, charm
Qal
unite, be joined
tie magic knots, charm
Pi.
make an ally of, unite one with
unite, join (trans.)
Pu.
be allied with
be united to = be one of
be joined together
Hiph. I could make a joining with words
Hithp. join oneself to, make an alliance with
base
H2266 חָבַר unite (usu. intr.), be joined, tie a magic knot or spell, charm
2266 chabar khaw-bar'
a primitive root; to join (literally or figuratively);
specifically (by means of spells) to fascinate:--charm(- er),
be compact, couple (together), have fellowship with, heap up,
join (self, together), league.
חָבַר (cha.var) — to unite.
1) to unite, join, bind together, be joined, be coupled, be in league, heap up, have fellowship with, be compact, be a charmer
1a) (Qal)
1a1) to unite, be joined
1a2) to tie magic charms, charm
1b) (Piel)
1b1) to unite with, make an ally of
1b2) to unite, join, ally
1c) (Pual)
1c1) to be allied with, be united
1c2) to be joined together
1d) (Hiphil) to join together, pile up (words)
1e) (Hithpael) to join oneself to, make an alliance, league together
Conj | V-Piel-2ms — Verb · Piel · sequential perfect second person masculine singularHc/Vpq2ms
join: Of the New Testament words, kollao, literally, "glue," "weld together," and its compounds, designate the closest form of personal union, as in Lu 15:15; 1Co 6:16; Eph 5:31. In the words of institution of marriage, suzeugnumi is used (Mt 19:6; Mr 10:9, literally, "yoke together"; compare Ge 2:24).
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
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsc
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…
יְרִיעָה (yriy'ah) means 'curtain' or 'drape.' It is derived from a root meaning to tremble, suggesting a hanging fabric. The term appears in contexts related to coverings or partitions.
יְרִיעָה 54 n.f. curtain
base
H3407 יְרִיעָה curtain
3407 yriy`ah yer-ee-aw'
from 3415; a hanging (as tremulous):--curtain.
see HEBREW for 03415
יְרִיעָה (ye.ri.ah) — curtain.
curtain, drape
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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)
HC/To — Conjunction · particleHC/To
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Adj — AdjHAcbsc
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…
יְרִיעָה (yriy'ah) means 'curtain' or 'drape.' It is derived from a root meaning to tremble, suggesting a hanging fabric. The term appears in contexts related to coverings or partitions.
יְרִיעָה 54 n.f. curtain
base
H3407 יְרִיעָה curtain
3407 yriy`ah yer-ee-aw'
from 3415; a hanging (as tremulous):--curtain.
see HEBREW for 03415
יְרִיעָה (ye.ri.ah) — curtain.
curtain, drape
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
כָּפַל (kaphal) means to double or fold over. It can refer to the action of doubling something, as seen in contexts like curtains or a breast-piece. The verb appears in both Qal and Niphal forms, indicating active and passive senses of doubling.
כָּפַל vb. double, double over (late)
Qal and thou shalt double over the sixth curtain, i.e. prob. use it double; folded double, of the breast-piece
Niph. and let the sword be doubled, but very dub.
base
H3717 כָּפַל double, double over (late)
3717 kaphal kaw-fal'
a primitive root; to fold together; figuratively, to
repeat:--double.
כָּפַל (ka.phal) — to double.
1) to double, fold double, double over
1a) (Qal) to double over
1b) (Niphal) to be doubled
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
dub'-'-l (shanah, "to repeat," as in counting; kaphal, "to fold over," or "double," as a cloth): A word used quite frequently in the Old Testament. Jacob ordered his sons to take double money in their hands, i.e. twice the necessary amount (Ge 43:12,15). If a thief be caught with a living animal he was to restore double (Ex 22:4); if property be stolen out of the house of one to whom it is entrusted he was to restore double (Ex 22:7,9). The firstborn was to receive a double portion of the inheritance (De 21:17). Likewise also by a beautiful symbol Elisha asked for a double portion of Elijah's spirit to fall upon him (2Ki…
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
יְרִיעָה (yriy'ah) means 'curtain' or 'drape.' It is derived from a root meaning to tremble, suggesting a hanging fabric. The term appears in contexts related to coverings or partitions.
יְרִיעָה 54 n.f. curtain
base
H3407 יְרִיעָה curtain
3407 yriy`ah yer-ee-aw'
from 3415; a hanging (as tremulous):--curtain.
see HEBREW for 03415
יְרִיעָה (ye.ri.ah) — curtain.
curtain, drape
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kur'-t'-n, -ten, -tin: The word ordinarily used for curtain is yeri`ah. Thus in Ex 26:1 ff; 36:8 ff of the curtains of the tabernacle (see TABERNACLE); in 2Sa 7:2; Ps 104:2; So 1:5; Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7.
Figurative: In Isa 40:22 (like Ps 104:2, of the heavens), the word used is doq, literally, "gauze."
Curtain
(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat’s hair, covered the tabernacle (Ex. 26:1-13; 36:8-17).
(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a “veil of blue, and purple, and scarlet, and fine twined linen of cunning work” (Ex. 26:31; Lev. 16:2; Num. 18:7).
(3.) “Stretcheth out the heavens as a curtain” (Isa. 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer.…
שִׁשִּׁי (shishshiy) means 'sixth' and can refer to both an ordinal number and a fractional part. It is derived from the root word for 'six' and has masculine and feminine forms. The entries consistently emphasize its use as a numerical designation.
שִׁשִּׁי m. 22 שִׁשִּׁית f. 6 adj.num.ordin. sixth
base
H8345 שִׁשִּׁי, שִׁשִּׁית sixth
8345 shishshiy shish-shee'
from 8337; sixth, ord. or (feminine) fractional:--sixth
(part).
see HEBREW for 08337
שִׁשִּׁי (shish.shi) — sixth.
1) sixth
1a) sixth (ordinal number)
1b) sixth (as fraction)
Art | Adj — ParticleHTd/Aofsa
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
מוּל (mul) means 'front' or 'in front of,' and is used adverbially to indicate position or direction. It can refer to being opposite or toward the front of something. The word is derived from a root meaning 'abrupt' or 'precipice,' and appears in various contexts in the Old Testament, such as in Deuteronomy 1:1 and Numbers 22:5.
מוּל, מוֹל, מוֹאל subst. and prep. front, in front of
base
H4136 מוּל, מוֹל, מוֹאל front, in front of
4136 muwl mool
or mowl (Deuteronomy 1:1) {mole}; or mowtl (Nehemiah 12:38)
{mole}; or mul (Numbers 22:5) {mool}; from 4135; properly,
abrupt, i.e. a precipice; by implication, the front; used only
adverbially (with prepositional prefix) opposite:--(over)
against, before, (fore-)front, from, (God-)ward, toward, with.
see HEBREW for 04135
מוּל (mul) — opposite.
1) front
1a) front
1b) in the opposite direction
prep
2) in front of
2a) in front of
2b) (with prefix)
2b1) towards the front of, to the front of, on the front of
2b2) from the front of, off the front of, close in front of, on the forefront of
Prep — 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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
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 אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,