Exodus 38:9 — Word Study
WLCוַיַּ֖עַשׂ אֶת־ הֶחָצֵ֑ר לִפְאַ֣ת׀ נֶ֣גֶב תֵּימָ֗נָה קַלְעֵ֤י הֶֽחָצֵר֙ שֵׁ֣שׁ מָשְׁזָ֔ר מֵאָ֖ה בָּאַמָּֽה׃
BSAThen he constructedʻâsâh▸ [made, built] the courtyardchâtsêr [court, outer area] The southnegeb [Negeb, southern direction] sidepêʼâh of the courtyardchâtsêr was a hundredmêʼâh [numerous, many] cubits [long]ʼammâh [unit of measurement, forearm length] [and had] curtainsqelaʻ [hangings, screens] of finely spunshâzar [twined, twisted] linenshêsh [fine white material]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֖עַשׂ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הֶחָצֵ֑ר | the courtyard | Particle, noun common both singular absolute |
| לִפְאַ֣ת׀ | for [the] side of | Preposition, noun common feminine singular construct |
| נֶ֣גֶב | [the] south | Noun common, masculine singular absolute |
| תֵּימָ֗נָה | south -ward | Noun common feminine singular absolute, suffix |
| קַלְעֵ֤י | [the] curtains of | Noun common, masculine plural construct |
| הֶֽחָצֵר֙ | the courtyard | Particle, noun common both singular absolute |
| שֵׁ֣שׁ | [were] fine linen | Noun common, masculine singular absolute |
| מָשְׁזָ֔ר | twisted | Verb, Hophal, participle (passive) masculine singular |
| מֵאָ֖ה | one hundred | Adj |
| בָּאַמָּֽה׃ | by the cubit | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he constructed the courtyard. The south side of the courtyard was a hundred cubits long and had curtains of finely spun linen, |
| KJV | ¶ And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits: |
| ASV | And he made the court: for the south side southward the hangings of the court were of fine twined linen, a hundred cubits; |
| YLT | And he maketh the court; at the south side southward, the hangings of the court of twined linen, a hundred by the cubit, |
| WEB | He made the court: for the south side southward the hangings of the court were of fine twined linen, one hundred cubits; |
| BBE | To make the open space, he put hangings on the south side, of the best linen, a hundred cubits long: |
Where they part company is on the verb עָשָׂה — see How Translations Differ.
One main verb, with two phrases providing additional details about the courtyard's dimensions and materials.
6 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & more — read them ›
clause
verbעָשָׂה
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 38:9
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 — The Construction of the Tabernaclegenerated
Exodus 38:9 describes Moses constructing the courtyard of the Tabernacle, an important aspect of the Israelite worship system. The courtyard served as a designated area for offerings and rituals, setting apart the sacred space from the surrounding environment. This construction reflects the meticulous nature of the instructions given by God, as seen throughout the chapters detailing the Tabernacle's design.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 27:9–19 | You are also to make a courtyard for the tabernacle. On the south side of the courtyard make curtains of finely spun linen, a hundred cubits long on one side, |
| 2 | Exodus 40:8–33 | Set up the surrounding courtyard and hang the curtain for the entrance to the courtyard. |
| 3 | 1 Kings 6:36 | Solomon built the inner courtyard with three rows of dressed stone and one row of trimmed cedar beams. |
| 4 | Psalm 84:2–10 | My soul longs, even faints, for the courts of the LORD; my heart and my flesh cry out for the living God. |
| 5 | Psalm 89:7 | In the council of the holy ones, God is greatly feared, and awesome above all who surround Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָשָׂה, asahgenerated
The verb עָשָׂה (asah) means to make or do, encompassing a wide range of actions from creating to performing tasks. It is a foundational verb in Hebrew, appearing over 2,600 times in the Bible, indicating its significance in various contexts.
In this verse, it describes Moses actively engaging in the construction of the courtyard, highlighting his role in fulfilling God's command. The Qal form indicates a simple action, emphasizing the straightforward nature of the task at hand.
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 וַיַּ֖עַשׂ governs the entire verse, indicating the action of constructing. The sentence follows a straightforward structure with the subject (Moses) performing the action of making the courtyard.
The phrase לִפְאַ֣ת נֶ֣גֶב specifies the location of the courtyard, while the details about the curtains and their materials follow, providing clarity on the construction specifics.
Septuagint Backgroundgenerated
The Septuagint translates עָשָׂה as ἐποίησαν, which carries a similar meaning of making or doing. This choice reflects the translators' intent to convey the active involvement of Moses in the construction process.
The use of ἐποίησαν aligns with the Greek understanding of craftsmanship, emphasizing the physical act of building, similar to the Hebrew context.
In plain words — the whole versegenerated
Exodus 38:9 describes how Moses constructed the courtyard of the Tabernacle, detailing its southern side's length and the materials used for the curtains. This courtyard was an essential part of the Tabernacle, serving as a space for worship and sacrifice.
Frequently Asked Questionsgenerated
The courtyard served as a designated area for offerings and rituals, separating the sacred space of the Tabernacle from the outside world.
The south side is mentioned to provide specific measurements and details about the layout of the Tabernacle, which were crucial for its construction.
The curtains were made of finely spun linen, indicating quality and care in the construction of the Tabernacle.
This verse highlights the obedience of Moses in following God's detailed instructions for the Tabernacle, emphasizing the importance of proper worship practices.
Reflection Questionsgenerated
- How does the construction of the Tabernacle courtyard reflect God's desire for order in worship?
- What can we learn from Moses' attention to detail in following God's commands?
- In what ways can we apply the concept of sacred spaces in our own lives?
- How does understanding the materials used in the Tabernacle enhance our appreciation for the significance of worship?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 38:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 9-20. And he made the court,.... The open court of the tabernacle, where the people met, of which, its pillars, sockets, hangings, hooks, and pins, an account is given, to Exodus 38:10 of which
Read John Gill on Exodus 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits: The court.
Read Robert Jamieson on Exodus 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-9) This passage corresponds to Exodus 38:1-8 of Exodus 27 in all main particulars, but is somewhat differently worded. The order of the clauses in Exodus 38:4-5 is changed, and a distinct statement is made, which was not contained in the instructims, that the rings were “for places for the staves.”
Read Charles John Ellicott on Exodus 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The court] See Clarke on Exodus 27:9.
Read AdamClarke on Exodus 38 →CambridgeThe Cambridge Bible for Schools and Colleges9–20 (Exodus 27:9-19). The Court of the Tent of Meeting. In vv. 16–19 the text (Exodus 27:16-18) is reproduced with greater freedom than usual.
Read Cambridge on Exodus 38 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE ALTAR OF BURNT , Exodus 38:1-7. See notes on Exodus 27:1-7. THE LAVER, Exodus 38:8. See notes on Exodus 30:17-21. THE COURT OF THE , Exodus 38:9-20. See notes on Exodus 27:9-19.
Read Daniel Denison Whedon on Exodus 38 →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 he constructed the courtyard. The south side of the courtyard was a hundred cubits long and had curtains of finely spun linen,
He made the court: for the south side southward the hangings of the court were of fine twined linen, one hundred cubits;
Then he constructed the courtyard. The south side of the courtyard was a hundred cubits long and had curtains of finely spun linen,
He made the courtyard. For the south side the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long,
Tyndale line
¶ And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:
And he made the court: for the south side southward the hangings of the court were of fine twined linen, a hundred cubits;
And he made the court: for the south side southward the hangings of the court were of fine twined linen, an hundred cubits:
And he made the court: on the south side southward the hangings of the court were of fine twined linen, a hundred cubits:
Finally he made the court on the South side full South: the hangings of the court were of fine twined linnen, hauing an hundreth cubites.
Strictly literal
And he made the court. On the south side southward, the hangings of the court were of twined byssus, a hundred cubits;
And he maketh the court; at the south side southward, the hangings of the court of twined linen, a hundred by the cubit,
And he makes the court: at the south side southward, the hangings of the court of twined linen, one hundred by the cubit,
And he made the court: on the south side, on the right, the hangings of the court were of twisted linen, of one hundred cubits;
He also made the courtyard. The hangings on the south side of the courtyard were of fine linen, one hundred cubits long.
From the Latin
He made also the court, in the south side whereof were hangings of fine twisted linen, of a hundred cubits,
Simplified
Then he made a courtyard. For the south side of the courtyard he made curtains of finely-spun linen, a hundred cubits long on one side,
To make the open space, he put hangings on the south side, of the best linen, a hundred cubits long:
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 and the Samaritan Pentateuch agree on the construction details, but the Samaritan Pentateuch uses the term נגבה instead of נֶגֶב for 'south', indicating a slight variation in dialect or tradition.
וַיַּ֖עַשׂ אֶת־ הֶחָצֵ֑ר לִפְאַ֣ת׀ נֶ֣גֶב תֵּימָ֗נָה קַלְעֵ֤י הֶֽחָצֵר֙ שֵׁ֣שׁ מָשְׁזָ֔ר מֵאָ֖ה בָּאַמָּֽה׃
9 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויעשׂ את החצר לפאת נגבה תימנה קלעי החצר שׁשׁ משׁזר מאה באמה
1 word differs from the Masoretic Text: נגבה (south)
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 38:9
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.
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
פֵּאָה (pe'ah) refers to a corner or side, indicating a part that is cut off or an extremity. It is a feminine noun derived from another Hebrew word, and its meanings include corner, edge, and quarter. The entries consistently emphasize its use in describing directional or spatial aspects.
פֵּאָה 81 n.f. corner, side (part cut off)
base
H6285 פֵּאָה corner, side (part cut off)
6285 pe'ah pay-aw'
feminine of 6311; properly, mouth in a figurative sense, i.e.
direction, region, extremity:--corner, end, quarter, side.
see HEBREW for 06311
פֵּאָה (pe.ah) — side.
1) corner, edge, side, quarter, extremity
1a) corner
1b) side
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
נֶ֫גֶב (negev) refers to the southern region of Judah, often characterized by its dry, parched landscape. The term can mean 'south-country' or simply 'south.' It is derived from an unused root associated with drought. The entries consistently identify it with the Negeb area, without significant disagreement among the lexicons.
נֶ֫גֶב n.[m.] south-country, Negeb, south
base
H5045 נֶ֫גֶב south-country, Negeb, south
5045 negeb neh'-gheb
from an unused root meaning to be parched; the south (from
its drought); specifically, the Negeb or southern district of
Judah, occasionally, Egypt (as south to Palestine):--south
(country, side, -ward).
נֶ֫גֶב (ne.gev) — Negeb.
region of southern Judah
Also named: ne.gev (נֶ֫גֶב "south" H5045H)
This name means south-country
נֶ֫גֶב (ne.gev) — south.
A sub-meaning of ne.gev (נֶ֫גֶב "Negeb" H5045)
§ 1) south-country, Nekeb, south
1a) south-country
1a1) region of southern Judah, boundaries not specific
1b) south
N-ms — Noun common · masculine singular absoluteHNcmsa
south:
(1) neghebh, according BDB from [?] naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.
(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the South; compare Arabic yamin, "right," and yemen, "Yemen," a region in Southwestern Arabia.
South
Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). “The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west.” In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered “south.” (1) “Set thy face toward the south” (Teman, the region on the right, 1 Sam. 33:24); (2) “Drop thy word toward the south” (Negeb, the region of dryness,
תֵּימָן (teyman) refers to the direction south, including the south wind. It is derived from the root meaning 'right hand' when facing east. The term is primarily used in poetic contexts and encompasses various aspects of the southern quarter, including territory and direction.
תֵּימָן n.f. south, south wind, chiefly poet.
base
H8486 תֵּימָן south, south wind, chiefly poet.
8486 teyman tay-mawn'
or teman {tay-mawn'}; denominative from 3225; the south (as
being on the right hand of a person facing the east):--south
(side, -ward, wind).
see HEBREW for 03225
תֵּימָן (te.man) — south.
1) south, southward, whatever is on the right (so the southern quarter), south wind
1a) south (of territory)
1b) southern quarter (of the sky)
1c) toward the south, southward (of direction)
1d) south wind
HNcfsa/Sd — Noun common feminine singular absolute · suffixHNcfsa/Sd
word: "Ward" and "guard" are two different spellings of the same word, and in consequence no clear line can be drawn between them. English Versions of the Bible, however, has used "guard" only in the sense of "a special body of soldiers" (Ge 37:36, etc.), while "ward" is used, not only in this sense (Jer 37:13; contrast 39:9), but also in a variety of others. So a "ward" may mean "any body of men on special duty," as 1Ch 9:23; the King James Version 1Ch 26:16; Ne 12:24,25 (the Revised Version (British and American) "watch"), or the duty itself, as Isa 21:8;
Ward
A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).
קֶ֫לַע (qela`) refers to both a 'sling' and a 'curtain' or 'hanging.' It is derived from the root word for 'to be thrown' and encompasses items that can be slung or hung, such as a door screen or valve. The entries consistently highlight these two primary meanings without significant disagreement.
קֶ֫לַע n.[m.] sling
base
[קֶ֫לַע] 15 n.[m.] curtain, hanging (P)
base
H7050a קֶ֫לַע sling H7050b קֶ֫לַע curtain, hanging
7050 qela` keh'-lah
from 7049; a sling; also a (door) screen (as if slung
across), or the valve (of the door) itself:--hanging, leaf,
sling.
see HEBREW for 07049
קֶ֫לַע (qe.la) — sling.
sling, slingstones
קֶ֫לַע (qe.la) — curtain.
curtain, drape, hanging
N-mp — 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…
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
שֵׁשׁ (shesh) refers to fine materials, primarily white linen or byssus, often associated with Egyptian textiles. It can also denote alabaster or similar stones like marble, indicating a range of meanings related to both fabric and stone. The entries suggest a connection to bleached or fine materials, but there is no significant disagreement among the lexicons.
שֵׁשׁ n.m. id. [שַׁ֫יִשׁ]; material of pavement
base
שֵׁשׁ n.m. byssus, fine Egyptian linen
base
H8336a שֵׁשׁ id. [שַׁ֫יִשׁ] H8336b שֵׁשׁ byssus, fine Egyptian linen
8336 shesh shaysh
or (for alliteration with 4897) shshiy {shesh-ee'}; for 7893;
bleached stuff, i.e. white linen or (by analogy) marble:--X
blue, fine ((twined)) linen, marble, silk.
see HEBREW for 04897
see HEBREW for 07893
שֵׁשׁ (shesh) — alabaster.
alabaster, similar stone, marble, material of pavement
שֵׁשׁ (shesh) — linen.
something bleached white, byssus, linen, fine linen
Adj — Noun common · masculine singular absoluteHNcmsa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
שָׁזַר (shazar) is a Hebrew verb meaning to twist or be twisted, specifically in the Hoph. form. The entries indicate it primarily refers to the action of twisting, such as twisting a thread of straw.
[שָׁזַר] 21 vb. Hoph. be twisted
base
H7806 [שָׁזַר] Hoph. be twisted
7806 shazar shaw-zar'
a primitive root; to twist (a thread of straw):--twine.
שָׁזַר (sha.zar) — to twist.
1) to twist, be twisted
1a) (Hophal)
1a1) to be twisted
1a2) twisted (participle)
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — AdjHAcfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
אַמָּה (ammah) primarily means 'cubit,' a unit of measure roughly equivalent to 18 inches or 0.5 meters, derived from the word for 'mother' or 'forearm.' It can also refer to a foundation or base, as noted in Isaiah 6:4. The lexicons mention different types of cubits used in the Old Testament, including the common cubit and the legal cubit.
אַמָּה 246 n.f. ell, cubit
cubit
† measure, full measure, limit
base
[אַמָּה] n.f. (etym. & mng. dub.; Thes foundation) only Is 6:4.
ref
H520a אַמָּה ell, cubit H520b אַמָּה
520 'ammah am-maw'
prolonged from 517; properly, a mother (i.e. unit of measure,
or the fore-arm (below the elbow), i.e. a cubit; also a
door-base (as a bond of the entrance):--cubit, + hundred (by
exchange for 3967), measure, post.
see HEBREW for 0517
see HEBREW for 03967
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5m). There are several cubits used in the OT, the cubit of a man or common cubit (De 3:11), the legal cubit or cubit of the sanctuary (Eze 40:5) plus others. See a Bible Dictionary for a complete treatment.
Aramaic equivalent: am.mah (אַמָּה "cubit" H0521)
אַמָּה (am.mah) — foundation.
foundation
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
ku'-bit ('ammah; pechus): The standard for measures of length among the Hebrews. They derived it from the Babylonians, but a similar measure was used in Egypt with which they must have been familiar. The length of the cubit is variously estimated, since there seems to have been a double standard in both countries, and because we have no undisputed example of the cubit remaining to the present time. The original cubit was the length of the forearm, from the elbow to the end of the middle finger, as is implied from the derivation of the word in Hebrew and in Latin (cubitum). It seems to be referred to also in De 3:11: "after the cubit of a man." But this was too indefinite for a scientific standard, and the Babylonians early adopted a more accurate method of measurement which passed to the nations of the West. They had a double…
Cubit
Heb. ‘ammah; i.e., “mother of the arm,” the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.
A rod or staff the measure of a cubit is called in Judg. 3:16 gomed, which literally means a “cut,” something “cut off.” The LXX. and Vulgate render it “span.”
[WEIGHTS AND MEASURES AND MEASURES]
A measure used among the ancients. A cubit was originally the distance from the elbow to the extremity of the middle finger, which is the fourth part of a well-proportioned man’s stature. The Hebrew cubit, according to some, is twenty-one inches; but others fix it at eighteen. The Talmudists observe that the Hebrew cubit was larger by one quarter than the Roman.