Exodus 39:20 — Word Study
WLCוַֽיַּעֲשׂוּ֮ שְׁתֵּ֣י טַבְּעֹ֣ת זָהָב֒ וַֽיִּתְּנֻ֡ם עַל־ שְׁתֵּי֩ כִתְפֹ֨ת הָאֵפֹ֤ד מִלְמַ֙טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מֶחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָאֵפֹֽד׃
BSAThey madeʻâsâh▸ two [additional]shᵉnayim [more, extra] goldzâhâb [valuable, precious] ringsṭabbaʻath and attached themnâthan▸ toʻal the bottommaṭṭâh [lower part, underneath] of the twoshᵉnayim shoulder pieceskâthêph [upper arm, joint] of the ephodʼêphôwd [special vest, priestly garment] on its frontmûwl [face, presence] nearʻummâh the seammachbereth [joining, joint] just abovemaʻal [higher than, over] its woven waistbandchêsheb [skilfully made, intricate, decorative belt, sash]
| Greek | English | Parsing |
|---|---|---|
| וַֽיַּעֲשׂוּ֮ | and they made | Verb, Qal, sequential imperfect third person masculine plural |
| שְׁתֵּ֣י | two | Adj |
| טַבְּעֹ֣ת | rings of | Noun common, feminine plural construct |
| זָהָב֒ | gold | Noun common, masculine singular absolute |
| וַֽיִּתְּנֻ֡ם | and they put them | Verb qal sequential imperfect third person masculine plural, suffix |
| עַל־ | on | Preposition |
| שְׁתֵּי֩ | [the] two | Adj |
| כִתְפֹ֨ת | [the] shoulder-pieces of | Noun common, feminine plural construct |
| הָאֵפֹ֤ד | the ephod | Particle, noun common masculine singular absolute |
| מִלְמַ֙טָּה֙ | from to downwards | Preposition, preposition |
| מִמּ֣וּל | from in front of | Preposition, noun common masculine singular construct |
| פָּנָ֔יו | face its | Noun common masculine plural construct, suffix |
| לְעֻמַּ֖ת | close to | Preposition, noun common feminine singular construct |
| מֶחְבַּרְתּ֑וֹ | joining its | Noun common feminine singular construct, suffix |
| מִמַּ֕עַל | from above | Preposition |
| לְחֵ֖שֶׁב | [the] girdle of | Preposition, noun common masculine singular construct |
| הָאֵפֹֽד׃ | the ephod | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They made two additional gold rings and attached them to the bottom of the two shoulder pieces of the ephod, on its front, near the seam just above its woven waistband. |
| KJV | And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod. |
| ASV | And they made two rings of gold, and put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod. |
| YLT | and they make two rings of gold, and put them on the two shoulders of the ephod below, over-against its front, over-against its joining, above the girdle of the ephod; |
| WEB | They made two more rings of gold, and put them on the two shoulder straps of the ephod underneath, in its front, close by its coupling, above the skillfully woven band of the ephod. |
| BBE | And two other gold rings were put on the front of the ephod, over the arm-holes, at the join, and over the worked band. |
Where they part company is שְׁתֵּי — see How Translations Differ.
One main verb with two phrases detailing the actions and locations of the rings.
3 commentators on this verse
Jamieson, Ellicott, Whedon & 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 39:20
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 Ephodgenerated
Exodus 39:20 describes the process of creating the ephod, a special garment for the priests, highlighting the meticulous work involved in its construction. This verse emphasizes the attention to detail as the craftsmen follow God's instructions to ensure the ephod is made correctly, reflecting its significance in the priestly duties.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 26:3 | Five of the curtains are to be joined together, and the other five joined as well. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — טַבְּעֹת, tabba'otgenerated
The Hebrew word טַבַּעַת (tabba'ath) refers to a ring, often used in contexts of authority or ornamentation. It can symbolize a seal or mark of authenticity, commonly associated with important documents or items.
In this verse, it specifically denotes the rings made of gold that are attached to the ephod, serving both functional and symbolic purposes in the priestly attire.
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. The BSB has gold rings, and so do the KJV and the ASV: all three keep the essential meaning of טַבְּעֹת.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Additional (WEB) emphasizes the extra nature of the rings, while more (FBV, NETB) suggests a quantity beyond the expected two.
Sentence Structuregenerated
The main verb, וַיַּעֲשׂוּ (and they made), governs the entire verse, with a series of phrases detailing what they made and where it was attached. The structure emphasizes the sequential actions taken by the craftsmen.
The phrase שְׁתֵּי טַבְּעֹת (two rings) serves as the object of the verb, indicating the specific items being created, while subsequent prepositional phrases clarify their placement on the ephod.
Septuagint Backgroundgenerated
The Septuagint translates טַבְּעֹת as δακτυλίους (daktylious), meaning 'rings'. This choice aligns with the Hebrew meaning but emphasizes the function of the rings as wearable items.
The use of ἐποίησαν for וַיַּעֲשׂוּ reflects a straightforward translation, maintaining the focus on the act of making.
In plain words — the whole versegenerated
Exodus 39:20 describes how the craftsmen made two additional gold rings and attached them to the bottom of the shoulder pieces of the ephod. This verse highlights the careful work done to create the priestly garments according to God's instructions.
Frequently Asked Questionsgenerated
The rings serve to secure the breastpiece to the ephod, ensuring that it remains in place during the priest's service.
Gold symbolizes purity and value, reflecting the importance of the priestly garments in worship.
The ephod and its components were made according to specific instructions given by God, emphasizing the importance of precision in their construction.
The ephod represents the priest's role as a mediator between God and the people, adorned with elements that signify holiness and service.
Reflection Questionsgenerated
- What details in this verse show the importance of following God's instructions in our lives?
- How can we apply the concept of craftsmanship in our own work or service to God?
- What does the use of gold in the ephod teach us about the value of our spiritual lives?
- In what ways can we ensure that our actions reflect the significance of our roles in our communities?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Exodus 39:20 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey made shoulderpieces for it, to couple it together: by the two edges was it coupled together. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXIX. THE MAKING OF THE HOLY .(1-31) This section corresponds to Exodus 28:5-40, but does not follow exactly the same order. Exodus 39:2-7 correspond to Exodus 39:5-12 of Exodus 28; Exodus 39:8-21 to Exodus 39:13-28; Exodus 39:22-26 to Exodus 39:31-35; but after this a dislocation occurs. Exodus 39:27-29 correspond to Exodus 39:39-42 of Exodus 28, and Exodus 39:30-31 to Exodus 39:36-38. It is not clear why any change was made. The order observed in Exodus 28 seems preferable.
Read Charles John Ellicott on Exodus 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE HOLY OF THE PRIESTS, Exodus 39:1-31 See notes on Exodus 28. ALL BROUGHT TO MOSES AND , Exodus 39:32-43.
Read Daniel Denison Whedon on Exodus 39 →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
They made two additional gold rings and attached them to the bottom of the two shoulder pieces of the ephod, on its front, near the seam just above its woven waistband.
They made two more rings of gold, and put them on the two shoulder straps of the ephod underneath, in its front, close by its coupling, above the skillfully woven band of the ephod.
They made two additional gold rings and attached them to the bottom of the two shoulder pieces of the ephod, on its front, near the seam just above its woven waistband.
They made two more gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.
Tyndale line
And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.
And they made two rings of gold, and put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod.
And they made two rings of gold, and put them on the two shoulderpieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the cunningly woven band of the ephod.
And they made two other golden rings, and put them on the two sides of the ephod underneath, towards the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod:
They made also two other golden rings, and put them on the two sides of the Ephod, beneath on the foreside of it, and ouer against his coupling aboue the broydered garde of the Ephod.
Strictly literal
And they made two rings of gold, and put them upon the two shoulder-pieces of the ephod underneath, to the front thereof, just by the coupling thereof, above the girdle of the ephod.
and they make two rings of gold, and put them on the two shoulders of the ephod below, over-against its front, over-against its joining, above the girdle of the ephod;
and they make two rings of gold, and put them on the two shoulders of the ephod below, in front of its front, close by its joining, above the girdle of the ephod;
And they made two more golden rings, and put them on the two shoulder-pieces of the ephod underneath, toward its front part, close by its seam, above the girdle of the ephod.
They made two more gold rings and attached them to the bottom of the two shoulder pieces of the front of the ephod, close to its seam above the finely-woven waistband of the ephod.
From the Latin
They made also the tunick of the ephod all of violet,
Simplified
They made two more gold rings and attached them to the bottom of the two shoulder pieces of the front side of the ephod, near where it joins its woven waistband.
And two other gold rings were put on the front of the ephod, over the arm-holes, at the join, and over the worked band.
Word by word, the decisions they made
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 15 of the 17 words matching. The Samaritan Pentateuch differs in five words, indicating variations in terminology for 'rings' and 'shoulder pieces'. The Dead Sea Scrolls fragment shows partial agreement with the Masoretic Text, but some words are restored by an editor.
וַֽיַּעֲשׂוּ֮ שְׁתֵּ֣י טַבְּעֹ֣ת זָהָב֒ וַֽיִּתְּנֻ֡ם עַל־ שְׁתֵּי֩ כִתְפֹ֨ת הָאֵפֹ֤ד מִלְמַ֙טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מֶחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָאֵפֹֽד׃
15 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.
ויעשׂו שׁתי טבעות זהב ויתנום על שׁתי כתפות האפוד מלמטה ממול פניו לעמת מחברתו ממעל לחשׁב האפוד
5 words differ from the Masoretic Text: טבעות (sealing ring), יתנום (give), כתפות (shoulder), אפוד (ephod), אפוד (ephod)
[לעמת] מחברת׳ו ממעל [לחשב] האפוד
5 words of the verse are on this fragment — 2 partly restored, 2 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 39:20
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
The Hebrew word טַבַּ֫עַת (*tabba`ath*) means a signet or ring, often used for sealing. It can refer to a signet ring symbolizing authority or a decorative ring. The term appears primarily in Exodus, associated with sacred items like the ark and ephod.
טַבַּ֫עַת n.f. signet, signet-ring, ring
signet-ring
ring, as ornament
most often (only in Ex.) of rings for staves of ark, for curtains, for ephod, and other sacred furniture
base
H2885 טַבַּ֫עַת signet, signet-ring, ring
2885 tabba`ath tab-bah'-ath
from 2883; properly, a seal (as sunk into the wax), i.e.
signet (for sealing); hence (generally) a ring of any
kind:--ring.
see HEBREW for 02883
טַבַּ֫עַת (tab.ba.at) — ring.
1) ring, signet, signet ring
1a) signet ring (as symbol of authority)
1b) ring (as ornament)
N-fp — Noun common · feminine plural constructHNcfpc
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…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/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
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
כָּתֵף (katheph) means 'shoulder' and can refer to the shoulder-blade, side, or slope of a mountain. It is derived from a root meaning to clothe, indicating the shoulder as the place where garments hang. The term can also describe shoulder-pieces of animals and supports, as well as lateral projections.
כָּתֵף n.f. shoulder, shoulder-blade, side
base
H3802 כָּתֵף shoulder, shoulder-blade, side
3802 katheph kaw-thafe'
from an unused root meaning to clothe; the shoulder (proper,
i.e. upper end of the arm; as being the spot where the
garments hang); figuratively, side-piece or lateral projection
of anything:--arm, corner, shoulder(-piece), side,
undersetter.
כָּתֵף (ka.teph) — shoulder.
1) shoulder, shoulder-blade, side, slope
1a) shoulder, shoulder-blade (of man)
1b) shoulder, shoulder-pieces (of animals)
1c) side, slope (of mountain)
1d) supports (of laver)
N-fp — Noun common · feminine plural constructHNcfpc
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 אֵפוֹד (ephod) refers to a priestly garment, specifically a shoulder-cape or mantle worn by priests, with variations in material and design for ordinary and high priests. It is mentioned in contexts of priestly duties and rituals, including its use in consulting God and a notable instance where Gideon made a gold ephod.
אֵפוֹד (28 t.) & אֵפֹד (20 t.) n.m. ephod
ephod, priestly garment, shoulder-cape or mantle
ephod used in consulting י׳
ephod of gold made by Gideon
made (material not given) for a private, local sanctuary
base
H646 אֵפוֹד (28 t.) & אֵפֹד (20 t.) ephod
646 'ephowd ay-fode'
rarely oephod {ay-fode'}; probably of foreign derivation ; a
girdle; specifically the ephod or high-priest's shoulder-
piece; also generally, an image:--ephod.
אֵפוֹד (e.phod) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ephod
Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and…
(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)
An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Ex 28:6-12. There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18. David, in transferring the ark to Jerusalem, was "girt with a linen ephod,"
1. A sacred vestment worn by the high priest
Described Ex 28:6-14,31-35; 25:7
The making of Ex 39:2-26
Breastplate attached to Ex 28:22-29
Worn by Aaron Ex 39:5
Used as an oracle 1Sa 23:9,12; 30:7,8
מַ֫טָּה (mattah) means 'downwards' or 'beneath.' It is derived from a root that suggests a downward direction and can function adverbially. The entries indicate it covers meanings like 'below,' 'under,' and 'very low,' but do not provide specific verse references.
מַ֫טָּה, מָ֑֫טָּה adv. downwards
base
H4295 מַ֫טָּה, מָ֑֫טָּה downwards
4295 mattah mat'-taw
from 5786 with directive enclitic appended; downward, below
or beneath; often adverbially with or without prefixes:--
beneath, down(-ward), less, very low, under(-neath).
see HEBREW for 05786
מַ֫טָּה (mat.tah) — beneath.
1) downwards, below
1a) downwards
1b) under (of age)
1c) beneath
Prep | Prep | Adv — Preposition · prepositionHR/R/Acmsa
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 | Prep — Preposition · noun common masculine singular constructHR/Ncmsc
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/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
עֻמָּה (ummah) refers to a concept of juxtaposition, primarily functioning as a preposition. It conveys meanings such as 'close by,' 'side by side,' and 'corresponding to.' The word is derived from a root meaning 'conjunction' and emphasizes proximity or agreement.
[עֻמָּה] n.f. juxtaposition, but only in st. c. with force of prep. close by, side by side with, parallel to, agreeing with, corresponding to
base
H5980 [עֻמָּה] juxtaposition, but only in st. c. with force of prep. close by, side by side with, parallel to, agreeing with, corresponding to
5980 `ummah oom-maw'
from 6004; conjunction, i.e. society; mostly adverb or
preposition (with prepositional prefix), near, beside, along
with:--(over) against, at, beside, hard by, in points.
see HEBREW for 06004
עֻמָּה (um.mah) — close.
1) juxtaposition
1a) used only as a prep
1a1) close by, side by side with, alongside of, parallel with
1a2) agreeing with, corresponding to, exactly as, close beside
1a3) correspondingly to
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
kloz, klos verb, adjective and adverb, (kacah, caghar; kammuo): Other words are charah, "to burn"; "Shalt thou reign, because thou closest thyself in cedar?" (Jer 22:15 the King James Version), the Revised Version (British and American) "strivest to excel in cedar," margin "viest with the cedar"; atsam, "to harden"; "Yahweh has closed your eyes" (Isa 29:10); gadhar, "to hedge" or "wall up" (Am 9:11); `atsar, "to restrain" (Ge 20:18). In Lu 4:20, ptusso, "to fold up." the Revised Version (British and American) has "was closed," margin "is opened," for "are open" (Nu…
The Hebrew word מַחְבֶּ֫רֶת (*machbereth*) refers to a thing that is joined or a place of joining. It is derived from the root meaning 'to join' and encompasses concepts like a seam or coupling. The entries consistently emphasize its meaning related to joining or connections.
מַחְבֶּ֫רֶת n.f. thing joined, place of joining
base
H4225 מַחְבֶּ֫רֶת thing joined, place of joining
4225 machbereth makh-beh'-reth
from 2266; a junction, i.e. seam or sewed piece:--coupling.
see HEBREW for 02266
מַחְבֶּ֫רֶת (mach.be.ret) — joining.
1) thing joined, joint, seam, place of joining
1a) thing joined
1b) place of joining
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
מַ֫עַל (ma'al) refers to the concept of being above or upward. It is primarily used as a noun meaning 'higher part' but appears adverbially and prepositionally in phrases indicating positions such as 'above' or 'on higher ground.' The word is built from a root meaning 'to go up' and is found in various contexts in the Old Testament.
מַ֫עַל 140 subst., higher part, only in adv. and prep. phrases, above, upward
base
H4605 מַ֫עַל subst., higher part, only in adv. and prep. phrases, above, upward
4605 ma`al mah'al
from 5927; properly, the upper part, used only adverbially
with prefix upward, above, overhead, from the top, etc.:--
above, exceeding(-ly), forward, on (X very) high, over,
up(-on, -ward), very.
see HEBREW for 05927
מַ֫עַל (ma.al) — above.
subst
1) higher part, upper part
adv
1a) above
prep
1b) on the top of, above, on higher ground than
with locative
1c) upwards, higher, above
Prep | Adv — PrepositionHR/Acbsc
חֵ֫שֶׁב (chesheb) refers to an ingenious work, specifically the name of the girdle or band of the ephod, which is described as a cunningly woven band. It is derived from a root meaning to interlace, indicating a connection to craftsmanship in its construction.
חֵ֫שֶׁב n.m. ingenious work, name of the girdle or band of the ephod (cunningly woven band, RV)
base
H2805 חֵ֫שֶׁב ingenious work, name of the girdle or band of the ephod (cunningly woven band, RV)
2805 chesheb khay'-sheb
from 2803; a belt or strap (as being interlaced):--curious
girdle.
see HEBREW for 02803
חֵ֫שֶׁב (che.shev) — artwork.
1) girdle, band, ingenious work
1a) ingenious work-the name of the girdle or band of the ephod
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 אֵפוֹד (ephod) refers to a priestly garment, specifically a shoulder-cape or mantle worn by priests, with variations in material and design for ordinary and high priests. It is mentioned in contexts of priestly duties and rituals, including its use in consulting God and a notable instance where Gideon made a gold ephod.
אֵפוֹד (28 t.) & אֵפֹד (20 t.) n.m. ephod
ephod, priestly garment, shoulder-cape or mantle
ephod used in consulting י׳
ephod of gold made by Gideon
made (material not given) for a private, local sanctuary
base
H646 אֵפוֹד (28 t.) & אֵפֹד (20 t.) ephod
646 'ephowd ay-fode'
rarely oephod {ay-fode'}; probably of foreign derivation ; a
girdle; specifically the ephod or high-priest's shoulder-
piece; also generally, an image:--ephod.
אֵפוֹד (e.phod) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ephod
Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and…
(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)
An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Ex 28:6-12. There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18. David, in transferring the ark to Jerusalem, was "girt with a linen ephod,"
1. A sacred vestment worn by the high priest
Described Ex 28:6-14,31-35; 25:7
The making of Ex 39:2-26
Breastplate attached to Ex 28:22-29
Worn by Aaron Ex 39:5
Used as an oracle 1Sa 23:9,12; 30:7,8