Ezekiel 1:11 — Word Study
WLCוּפְנֵיהֶ֕ם וְכַנְפֵיהֶ֥ם פְּרֻד֖וֹת מִלְמָ֑עְלָה לְאִ֗ישׁ שְׁ֚תַּיִם חֹבְר֣וֹת אִ֔ישׁ וּשְׁתַּ֣יִם מְכַסּ֔וֹת אֵ֖ת גְּוִיֹתֵיהֶֽנָה׃
BSASuch were their facespânîym [countenances, appearances] Their wingskânâph [edges, extremities] were spreadpârad upwardmaʻal each [had]ʼîysh ◂two [wings]shᵉnayim [a pair of] touchingchâbar [joined to] the wings of the creature on either sideʼîysh ◂and twoshᵉnayim [another pair of] wings coveringkâçâh [concealing, hiding] itsʼêth bodygᵉvîyâh
| Greek | English | Parsing |
|---|---|---|
| וּפְנֵיהֶ֕ם | and faces their | Conjunction, noun common masculine plural construct, suffix |
| וְכַנְפֵיהֶ֥ם | and wings their | Conjunction, noun common feminine dual construct, suffix |
| פְּרֻד֖וֹת | [were] spread out | Verb, Qal, participle (passive) feminine plural |
| מִלְמָ֑עְלָה | from to above | Preposition, preposition, suffix |
| לְאִ֗ישׁ | each | Preposition, noun common masculine singular absolute |
| שְׁ֚תַּיִם | two [wings] | Adj |
| חֹבְר֣וֹת | [were] touching | Verb, Qal, participle (active) feminine plural |
| אִ֔ישׁ | each | Noun common, masculine singular absolute |
| וּשְׁתַּ֣יִם | and two [wings] | Conjunction |
| מְכַסּ֔וֹת | [were] covering | Verb, Piel, participle (active) feminine plural |
| אֵ֖ת | the object marker | Particle |
| גְּוִיֹתֵיהֶֽנָה׃ | bodies their | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Such were their faces. Their wings were spread upward; each had two wings touching the wings of the creature on either side, and two wings covering its body. |
| KJV | Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. |
| ASV | And their faces and their wings were separate above; two wings of every one were joined one to another, and two covered their bodies. |
| YLT | And their faces and their wings are separate from above, to each [are] two joining together, and two are covering their bodies. |
| WEB | Such were their faces. Their wings were spread out above. Two wings of each one touched another, and two covered their bodies. |
| BBE | And their wings were separate at the top; two of the wings of every one were joined one to another, and two were covering their bodies. |
Where they part company is in the translation of וְכַנְפֵיהֶ֥ם — see How Translations Differ.
The sentence consists of a main clause followed by several phrases that elaborate on the wings and their arrangement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁנַיִם
verbפָּרַד
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 — Ezekiel 1:11
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 Vision of the Living Creaturesgenerated
Ezekiel 1:11 presents a vivid image of the living creatures, detailing their faces and wings. This vision is part of Ezekiel's prophetic experiences, where he encounters divine beings that serve God. The description of their wings and how they interact with one another reflects their unique roles and the majesty of the heavenly realm, connecting to themes found throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 10:16–19 | When the cherubim moved, the wheels moved beside them, and even when they spread their wings to rise from the ground, the wheels did not veer away from their side. |
| 2 | Ezekiel 1:23 | And under the expanse, their wings stretched out toward one another. Each one also had two wings covering its body. |
| 3 | Isaiah 6:2 | Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — פְּרֻד֖וֹת, pe.ru.Dotgenerated
The word פְּרֻד֖וֹת (*pe.ru.Dot*) is a participle meaning 'spread out' or 'separated.' It describes the action of the wings of the creatures as they are extended upward. The passive form indicates that the wings are in a state of being spread, emphasizing their position in the vision.
This word is derived from the root פָּרַד (*parad*), which means to divide or separate. In this context, it conveys the idea of the wings being extended and separated from the body, highlighting the creatures' unique configuration and their readiness for movement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of פְּרֻד֖וֹת as spread or spread out.
Sentence Structuregenerated
The main verb in the verse is פְּרֻד֖וֹת, were spread out, which governs the description of the wings. The structure includes a subject phrase detailing the number of wings and their actions, followed by additional clauses that describe their interactions.
The sentence is composed of a main clause followed by several phrases that elaborate on the actions and characteristics of the wings. This structure allows for a detailed visualization of the creatures' form and function.
Septuagint Backgroundgenerated
The Septuagint translates וְכַנְפֵיהֶ֥ם as πτέρυγες (*pteryges*), which means 'wings.' This choice aligns with the idea of wings as extensions that enable movement, emphasizing the creatures' dynamic nature.
The translation of פְּרֻד֖וֹת as ἐκτεταμέναι (*ektetaménai*) indicates a focus on the wings being fully extended, reinforcing the imagery of their readiness and purpose.
In plain words — the whole versegenerated
Ezekiel 1:11 describes the faces and wings of the living creatures seen in Ezekiel's vision. Each creature has two wings that are spread upward, with two wings touching the adjacent creature and another two wings covering their bodies. This imagery emphasizes their divine nature and function.
Frequently Asked Questionsgenerated
The wings symbolize the creatures' ability to move and serve, indicating their readiness to act in accordance with God's commands.
The multiple faces represent the creatures' multifaceted nature and their ability to perceive and respond to different aspects of God's creation.
Ezekiel's vision shares similarities with descriptions of heavenly beings in Isaiah and Revelation, highlighting the consistent theme of divine majesty and authority.
The configuration of the wings suggests a harmonious order among the creatures, reflecting the divine order and purpose in creation.
Reflection Questionsgenerated
- What does the description of the wings tell us about the nature of divine beings?
- How can we apply the imagery of the living creatures to our understanding of God's presence in our lives?
- In what ways can the concept of being 'spread out' or 'separated' apply to our own relationships and interactions?
- What do you think is the significance of the creatures covering their bodies?
The early church on this verse — how the Fathers read it
The early Church Fathers provide insights into this vision, interpreting the symbolism of the wings and faces in relation to God's majesty and the nature of divine beings.
Two are stretched out and lift themselves up on high and signify heavenly preaching, in everything that pertains to the majesty of God. Two cover their bodies, for human knowledge is excluded, and perfect consideration is not offered.Early Church Fathers on Ezekiel 1 →
And their faces and wings were stretched out from above, with two wings of each joined together and two covering their bodies.Early Church Fathers on Ezekiel 1 →
He shows by these things not that everything is to be understood by divine power but that some things are clear to them and others are unknown, and they do not go beyond the limit set down for them.Early Church Fathers on Ezekiel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 1:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus [were] their faces: and their wings [were] stretched upward,.... The former clause, "thus [were] their faces", either belongs to Ezekiel 1:10; and the meaning is, this, as now represented, was
Read John Gill on Ezekiel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. Their wings ... stretched upward; two wings of every one were joined.
Read Robert Jamieson on Ezekiel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus were their faces: if you make a full point at faces, it should seem better joined with the former verse, and this text will be more easy, for it is somewhat harsh to speak of faces stretched as wings are; but if their faces as well as wings must be stretched upward, we must understand their faces looking upward to the great and glorious Governor of the world, who sat upon the throne above the firmament, which was over their heads, ,23,25,26, admiring, and adoring, and waiting his pleasure to do it. Their wings were stretched upward; were divided above, so each face appeared distinct above the shoulders, and there the wings, divided from each other, were united to the body of the living…
Read Matthew Poole on Ezekiel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 1:11 Thus [were] their faces: and their wings [were] stretched upward; two [wings] of every one [were] joined one to another, and two covered their bodies.Ver. 11. And their wings were stretched upward.] Faces and wings are both turned toward God, at whose beck and obedience the holy angels wholly are; or hereby may be imported the swiftness, sublimeness, and equality of their service. Two wings of every one.] See on Ezekiel 1:9. And two covered their bodies.] See on Isaiah 6:2.
Read John Trapp on Ezekiel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Thus were their faces: and their wings were stretched upward.—Rather, and their wings and their faces were separated above. The word never has the sense of stretched, but always that of separated or divided, as given in the margin. Each cherub was essentially one creature, and yet (not Janus-like, with four faces upon one head) their heads and their wings were separated above, and when they were in flight the two lifted wings touched on either side the wing of the next cherub, while two were used to veil their bodies. There is much of emphatic repetition throughout the description.
Read Charles John Ellicott on Ezekiel 1 →CambridgeThe Cambridge Bible for Schools and Colleges11. Thus were their faces] This rendering is perhaps just possible, particularly if present text in Ezekiel 47:17-19 be accepted (which most scholars, however, alter according to Ezekiel 1:20). The words are rather to be omitted (with LXX.); or “inwards” (penîmah) is to be read for “their faces” (pençhem) with Wellh. and attached to Ezekiel 1:10—the face of an eagle inwards, i. e. towards the centre of the chariot. The same change is required ch. Ezekiel 40:22; Ezekiel 40:26. wings were stretched upward] Or, and their wings were outstretched above. This was their appearance when in flight; each creature stretched out one pair of wings above, while the other pair covered its body. The wings…
Read Cambridge on Ezekiel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThus ... - Rather, And their faces and their wings were separated above. All four formed a whole, yet the upper parts of each, the heads and the wings (though touching), rose distinct from one another.
Read Albert Barnes on Ezekiel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Their wings were in as perfect repose as their faces. Their two uplifted wings, although being used for flight (Ezekiel 1:24), were quiet as those of a bird sailing without effort through the air.
Read Daniel Denison Whedon on Ezekiel 1 →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
Such were their faces. Their wings were spread upward; each had two wings touching the wings of the creature on either side, and two wings covering its body.
Such were their faces. Their wings were spread out above. Two wings of each one touched another, and two covered their bodies.
Such were their faces. Their wings were spread upward; each had two wings touching the wings of the creature on either side, and two wings covering its body.
Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies.
Tyndale line
Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
And their faces and their wings were separate above; two wings of every one were joined one to another, and two covered their bodies.
And their faces and their wings were separate above; two wings of every one were joined one to another, and two covered their bodies.
Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Thus were their faces: but their wings were spred out aboue: two wings of euery one were ioined one to another, and two couered their bodies.
Strictly literal
And their faces and their wings were parted above; two [wings] of every one were joined one to another, and two covered their bodies.
And their faces and their wings are separate from above, to each [are] two joining together, and two are covering their bodies.
And their faces and their wings dividing from above, of each [are] two joining together, and two are covering their bodies.
Thus were their faces: and their wings were spread out upward; every one had two joined one to another, and two covered their bodies.
Their faces were like that, and their wings were spread out above, so that each creature had a pair of wings that touched another creature's wing, and also a pair of wings that covered their bodies.
From the Latin
And their faces, and their wings were stretched upward: two wings of every one were joined, and two covered their bodies:
Simplified
These were their faces. Their wings were spread out above them. They all had two wings that touched the wings of the one beside it, as well as two wings that covered its body.
And their wings were separate at the top; two of the wings of every one were joined one to another, and two were covering their bodies.
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 Septuagint largely agree in their descriptions, with the Septuagint providing a Greek rendering that captures the essence of the Hebrew. The Dead Sea Scrolls fragment shows significant overlap with the Masoretic Text, though some words are partly restored.
וּפְנֵיהֶ֕ם וְכַנְפֵיהֶ֥ם פְּרֻד֖וֹת מִלְמָ֑עְלָה לְאִ֗ישׁ שְׁ֚תַּיִם חֹבְר֣וֹת אִ֔ישׁ וּשְׁתַּ֣יִם מְכַסּ֔וֹת אֵ֖ת גְּוִיֹתֵיהֶֽנָה׃
8 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.
[ופני׳הם] וכנפי׳הם פרדות [מלמעל׳ה] [לאיש] [שתים] חברות ושתים [מכסות] [את] [גויתי׳הנה]
11 words of the verse are on this fragment — 3 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 1:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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…
Conj | N-cp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3mp
כָּנָף (kanaph) means 'wing' or 'extremity' and can refer to various edges or corners, such as those of a bird, garment, or building. It encompasses meanings like border, corner, and skirt, indicating both physical and metaphorical edges. The word is derived from a root that suggests an edge or extremity.
כָּנָף 109 n.f. wing, extremity
base
H3671 כָּנָף wing, extremity
3671 kanaph kaw-nawf'
from 3670; an edge or extremity; specifically (of a bird or
army) a wing, (of a garment or bed-clothing) a flap, (of the
earth) a quarter, (of a building) a pinnacle:--+ bird, border,
corner, end, feather(-ed), X flying, + (one an-)other,
overspreading, X quarters, skirt, X sort, uttermost part,
wing((-ed)).
see HEBREW for 03670
כָּנָף (ka.naph) — wing.
1) wing, extremity, edge, winged, border, corner, shirt
1a) wing
1b) extremity
1b1) skirt, corner (of garment)
Conj | N-fd | Suff — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp3mp
פָּרַד (parad) is a Hebrew verb meaning to divide or separate. It encompasses various forms, including making a separation and being divided. The entries detail its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from dividing to being separated.
[פָּרַד] vb. divide
Qal Pt. pass. divided
Niph.
divide, separate (intrans.)
be divided, separated
Pi. make a separation
Pu. Pt. divided
Hiph.
divide, separate
make a division, separation, between
Hithp. be divided, separated, from each other
base
H6504 פָּרַד divide .Pt. pass. divided
. . divide, separate (intrans.)
. be divided, separated
. make a separation
. Pt. divided
. . divide, separate
. make a division, separation, between
. be divided, separated, from each other
6504 parad paw-rad'
a primitive root; to break through, i.e. spread or separate
(oneself):--disperse, divide, be out of joint, part, scatter
(abroad), separate (self), sever self, stretch, sunder.
פָּרַד (pa.rad) — to separate.
1) to separate, divide
1a) (Qal) to divide
1b) (Niphal)
1b1) to divide, separate
1b2) to be divided, be separated
1c) (Piel) to be separated
1d) (Pual) to be divided
1e) (Hiphil)
1e1) to divide, separate
1e2) to make a division, make a separation
1f) (Hithpael) to be divided, be separated, get separated
Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine pluralHVqsfpa
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 | Prep | Adv | Suff — Preposition · preposition · suffixHR/R/Acbsa/Sd
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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 — AdjHAcfda
wingz (kanaph; pterux): Biblical references to the wings of birds are common, especially in Psalms, many of them exquisitely poetical. Often the wings of an eagle are mentioned because they are from 7 to 9 feet in sweep, of untiring flight, and have strength to carry heavy burdens: so they became the symbol of strength and endurance. Ancient monuments and obelisks are covered with the heads of bulls, lions, different animals, and men even, to which the wings of an eagle were added to symbolize strength. Sometimes the wings of a stork are used to portray strong flight, as in the vision of Zechariah: "Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven" (5:9). The wings of a dove symbolized love. Wings in the abstract typified…
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
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Conj | Adj — ConjunctionHC/Acfda
wingz (kanaph; pterux): Biblical references to the wings of birds are common, especially in Psalms, many of them exquisitely poetical. Often the wings of an eagle are mentioned because they are from 7 to 9 feet in sweep, of untiring flight, and have strength to carry heavy burdens: so they became the symbol of strength and endurance. Ancient monuments and obelisks are covered with the heads of bulls, lions, different animals, and men even, to which the wings of an eagle were added to symbolize strength. Sometimes the wings of a stork are used to portray strong flight, as in the vision of Zechariah: "Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven" (5:9). The wings of a dove symbolized love. Wings in the abstract typified…
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel — Verb · Piel · participle (active) feminine pluralHVprfpa
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)
DirObjM — ParticleHTo
גְּוִיָּה (gviyah) refers to a body, encompassing both living and dead forms. It can denote a living human body or a corpse, carcass, or dead body. The entries consistently emphasize its application to physical bodies, with no significant disagreement among lexicons.
גְּוִיָּה n.f. body, corpse
living human body
dead body, corpse, carcass
base
H1472 גְּוִיָּה body, corpse . living human body
. dead body, corpse, carcass
1472 gviyah ghev-ee-yaw'
prolonged for 1465; a body, whether alive or dead:--(dead)
body, carcase, corpse.
see HEBREW for 01465
גְּוִיָּה (ge.viy.yah) — body.
1) a body (of living creatures)
2) a corpse, carcass, dead body
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fp