Ezekiel 16:4 — Word Study
WLCוּמוֹלְדוֹתַ֗יִךְ בְּי֨וֹם הוּלֶּ֤דֶת אֹתָךְ֙ לֹֽא־ כָרַּ֣ת שָׁרֵּ֔ךְ וּבְמַ֥יִם לֹֽא־ רֻחַ֖צְתְּ לְמִשְׁעִ֑י וְהָמְלֵ֙חַ֙ לֹ֣א הֻמְלַ֔חַתְּ וְהָחְתֵּ֖ל לֹ֥א חֻתָּֽלְתְּ׃
BSAOn the dayyôwm [in the moment, at the instant] of your birthmôwledeth [nativity, the circumstances of your origin] your cordshôr [umbilical cord] was notlôʼ cutkârath■ [severed, separated from the mother] norlôʼ were you washedrâchats■ [bathed, cleansed] with watermayim [the liquid of purification] for cleansingmishʻîy△ [purification, ritual purity] You were notlôʼ ◂rubbed with saltmâlach [anointed, smeared, to preserve, to flavor] ◂or wrapped in clothschâthal [swaddled, entwined, swaddling clothes, strips of fabric]
| Greek | English | Parsing |
|---|---|---|
| וּמוֹלְדוֹתַ֗יִךְ | and birth your | Conjunction, noun common feminine plural construct, suffix |
| בְּי֨וֹם | on [the] day | Preposition, noun common masculine singular absolute |
| הוּלֶּ֤דֶת | were born | Verb, Hophal, infinitive construct common |
| אֹתָךְ֙ | the object marker you | Particle, suffix |
| לֹֽא־ | not | Particle |
| כָרַּ֣ת | it was cut off | Verb, Pual, perfect third person masculine singular |
| שָׁרֵּ֔ךְ | umbilical cord your | Noun common masculine singular construct, suffix |
| וּבְמַ֥יִם | and with water | Conjunction, preposition, noun common masculine plural absolute |
| לֹֽא־ | not | Particle |
| רֻחַ֖צְתְּ | you were washed | Verb, Pual, perfect second person feminine singular |
| לְמִשְׁעִ֑י | for cleansing | Preposition, noun common feminine singular absolute |
| וְהָמְלֵ֙חַ֙ | and certainly | Conjunction, verb hophal infinitive absolute |
| לֹ֣א | not | Particle |
| הֻמְלַ֔חַתְּ | you were rubbed with salt | Verb, Hophal, perfect second person feminine singular |
| וְהָחְתֵּ֖ל | and certainly | Conjunction, verb hophal infinitive absolute |
| לֹ֥א | not | Particle |
| חֻתָּֽלְתְּ׃ | you were wrapped | Verb, Pual, perfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths. |
| KJV | And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. |
| ASV | And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all. |
| YLT | As to thy nativity, in the day thou wast born, Thou — thy navel hath not been cut, And in water thou wast not washed for ease, And thou hast not been salted at all, And thou hast not been swaddled at all. |
| WEB | As for your birth, in the day you were born your navel was not cut. You weren’t washed in water to cleanse you. You weren’t salted at all, nor wrapped in blankets at all. |
| BBE | As for your birth, on the day of your birth your cord was not cut and you were not washed in water to make you clean; you were not salted or folded in linen bands. |
The translations agree on the essential meaning of the verse.
The verse is structured with a main clause followed by a series of negations that emphasize the lack of care at Jerusalem's birth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 16:4
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 Origins of Jerusalemgenerated
Ezekiel 16:4 reflects on the moment of Jerusalem's birth, emphasizing the absence of essential rites that signify care and acceptance. The passage highlights the neglect she faced, contrasting with the expected nurturing actions that accompany a newborn's arrival. This neglect serves as a metaphor for the city's later fate and God's relationship with her, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 20:8–13 | But they rebelled against Me and refused to listen. None of them cast away the abominations before their eyes, and they did not forsake the idols of Egypt. So I resolved to pour out My wrath upon them and vent My anger against them in the land of Egypt. |
| 2 | Genesis 15:13 | Then the LORD said to Abram, “Know for certain that your descendants will be strangers in a land that is not their own, and they will be enslaved and mistreated four hundred years. |
| 3 | Exodus 1:11–14 | So the Egyptians appointed taskmasters over the Israelites to oppress them with forced labor. As a result, they built Pithom and Rameses as store cities for Pharaoh. |
| 4 | Exodus 2:23–24 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 5 | Exodus 5:16–21 | No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מוֹלְדוֹתַ֗יִךְ, u.mol.do.Ta.yikhgenerated
The term מוֹלֶ֫דֶת (mowledeth) refers to the circumstances of birth and heritage, indicating the family and place of origin. It is derived from the root meaning 'to bear' or 'to give birth', encompassing concepts of kinship and lineage. In this verse, it underscores the significance of Jerusalem's beginnings and the expectations tied to her identity.
This word is used in various contexts throughout the Bible, often highlighting the importance of ancestry and the conditions of one's birth. In Ezekiel 16:4, it serves to emphasize the neglect of Jerusalem at her birth, contrasting her noble origins with the lack of care she received.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase On the day of your birth.
Sentence Structuregenerated
The verse consists of a series of clauses that describe the neglect of Jerusalem at her birth. The main verb is הוּלֶּ֤דֶת, were born, which governs the actions that follow, detailing what was not done for her.
The structure emphasizes the series of negations that highlight the absence of care: לֹֽא־ כָרַּ֣ת (it was not cut off), לֹֽא־ רֻחַ֖צְתְּ (you were not washed), לֹ֣א הֻמְלַ֔חַתְּ (you were not rubbed with salt), and לֹ֥א חֻתָּֽלְתְּ (you were not wrapped). This series creates a rhythm of neglect that underscores the severity of the situation.
Septuagint Backgroundgenerated
The Septuagint translates מוֹלְדוֹתַ֗יִךְ as σου (sou), meaning 'your'. This choice simplifies the expression, focusing on the personal aspect of Jerusalem's origin without the additional emphasis on her birth circumstances.
The Greek translation captures the essence of the Hebrew text but does not fully convey the depth of neglect implied in the original Hebrew.
In plain words — the whole versegenerated
Ezekiel 16:4 describes how Jerusalem was neglected at her birth. She was not given the care and rituals that a newborn typically receives, such as cutting the umbilical cord, washing, salting, or wrapping in cloths. This neglect symbolizes the rejection she faced from others.
Frequently Asked Questionsgenerated
This indicates that she was not properly separated from her mother, symbolizing a lack of care and attention at her birth.
Washing with water represents purification and care, which Jerusalem did not receive, highlighting her abandonment.
Rubbing with salt symbolizes preservation and flavor, which Jerusalem lacked, indicating neglect.
Wrapping in cloths is a sign of care and protection for a newborn, which Jerusalem was denied, emphasizing her vulnerability.
Reflection Questionsgenerated
- In what ways do I see neglect or abandonment in my own life or community?
- How can I show care and compassion to those who may feel neglected or forgotten?
- What rituals or acts of kindness can I perform to support others, especially those in need?
- How does understanding Jerusalem's neglect help me reflect on my own origins and the care I received?
The early church on this verse — how the Fathers read it
Early church fathers like Origen refer to this verse to discuss the significance of washing and care in salvation, drawing connections to baptism and grace.
Not everyone is washed for salvation. We who have received the grace of baptism in the name of Christ are washed, but I do not know who is washed for salvation.Early Church Fathers on Ezekiel 16 →
It is quite difficult that he who is washed should be washed in order to be saved. Listen, catechumens, listen, and from what is said, prepare yourselves, while you are catechumens, while you are not yet baptized,Early Church Fathers on Ezekiel 16 →
It is a great work to be rubbed with salt. If we are seasoned with salt, we are full of grace.Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [as for] thy nativity, in the day thou wast born,.... Which refers either to the time when Abraham was called out of Ur of the Chaldeans, who had before been an idolater; or rather to the time
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. In the day thou wast born thy navel was not cut.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the day thou wast born; either in the day I called Abraham to leave his idolatry; or when in Egypt you began to multiply into a nation; or when you were brought out of Egyptian bondage. Or whether you fix any other time, it was a helpless and miserable state they were in. Thy navel was not cut: as the new-born infant cannot do this for its own preservation, and as there is great danger if not carefully and skilfully done, as it is the early care of the hand that delivers the child, so was the care and love of God towards this people when they could not, and others would not, help them, and this will be declared in a continued allegory. The preventing mercy of God was showed in this.…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:4 And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all.Ver. 4. Thy navel was not cut.] None was so courteous as to do any of these necessary good offices for thee, a poor, forlorn, helpless wretch. No creature is so shiftless as a newly born babe, which, cast out and left to the wide world, must needs perish. Plut., lib. De Amore Prolis.
Read John Trapp on Ezekiel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Washed in water to supple thee.—The various particulars of this and the following verse describe a child cast out into the field immediately upon its birth, unpitied by any one, and in a condition in which it must soon have perished. Neither the text nor the margin seems to have hit upon the sense of the word translated “to supple,” the probable meaning of which is “to cleanse.” The rubbing of the body of the new-born infant with salt, a custom still prevailing in some parts of the east, probably had a symbolical, as well as a supposed physical effect; and is recommended for the latter reason by Galen (De Sanit. i. 7). The wrapping the body tightly in swaddling-bands (Comp. Luke 2:7) is…
Read Charles John Ellicott on Ezekiel 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. As for thy nativity, c.] This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water in all cases washed, and sometimes with a…
Read AdamClarke on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges4. as for thy nativity] The circumstances of thy birth were these, as follows. The family of Israel, represented by Jerusalem, is compared to an exposed infant, for whom the things absolutely necessary to preserve its life were not done. The reference is to the history of the family in Canaan, and in its descent to Egypt, when it was feeble, unprotected and in danger of perishing. to supple thee] The word is otherwise unknown. Targ. “for purification,” probably guessed, but some such sense is required. Fried. Del. refers to an Assyrian root signifying to wash. wast not salted at all] An ancient custom was to rub the newborn infant with salt—“tenera infantium corpora … solent ab…
Read Cambridge on Ezekiel 16 →Albert Barnes1798–1870Barnes' Notes on the BibleTo supple thee - i. e., to cleanse thee.
Read Albert Barnes on Ezekiel 16 →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
On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths.
As for your birth, in the day you were born your navel was not cut. You weren’t washed in water to cleanse you. You weren’t salted at all, nor wrapped in blankets at all.
On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths.
As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water; you were certainly not rubbed down with salt, nor wrapped with blankets.
Tyndale line
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee ; thou wast not salted at all, nor swaddled at all.
And in thy natiuitie whe thou wast borne, thy nauell was not cut: thou wast not washed in water to soften thee: thou wast not salted with salt, nor swadled in cloutes.
Strictly literal
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou wast not rubbed with salt at all, nor swaddled at all.
As to thy nativity, in the day thou wast born, Thou — thy navel hath not been cut, And in water thou wast not washed for ease, And thou hast not been salted at all, And thou hast not been swaddled at all.
As for your nativity, in the day you were born, || Your navel has not been cut, || And you were not washed in water for ease, || And you have not been salted at all, || And you have not been swaddled at all.
And as for thy birth, on the day thou wast born thy navel was not cut, nor wast thou washed in water to he cleansed; and thou wast not rubbed with salt, nor wrapt in swaddling clothes.
On the day of your birth, your mother did not cut your navel, nor did she purify you in water or rub you down with salt, or wrap cloth around you.
From the Latin
And when thou wast born, in the day of thy nativity thy navel wits not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.
Simplified
On the day you were born your cord was not cut, and you weren't washed to clean you up, you weren't rubbed with salt, and you weren't wrapped in cloths.
As for your birth, on the day of your birth your cord was not cut and you were not washed in water to make you clean; you were not salted or folded in linen bands.
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 on the wording of this verse, with 14 of the 17 words matched. The Septuagint reflects a similar sentiment but presents the text in a different order, which may affect the emphasis.
וּמוֹלְדוֹתַ֗יִךְ בְּי֨וֹם הוּלֶּ֤דֶת אֹתָךְ֙ לֹֽא־ כָרַּ֣ת שָׁרֵּ֔ךְ וּבְמַ֥יִם לֹֽא־ רֻחַ֖צְתְּ לְמִשְׁעִ֑י וְהָמְלֵ֙חַ֙ לֹ֣א הֻמְלַ֔חַתְּ וְהָחְתֵּ֖ל לֹ֥א חֻתָּֽלְתְּ׃
14 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.
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 16:4
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.
מוֹלֶ֫דֶת (mowledeth) refers to concepts related to kinship and birth, encompassing terms like kindred, offspring, and lineage. It is derived from the root meaning 'to bear' or 'to give birth' and covers aspects of nativity and family connections. The entries consistently highlight its association with relatives and the circumstances of birth.
מוֹלֶ֫דֶת n.f. kindred, birth, offspring
base
H4138 מוֹלֶ֫דֶת kindred, birth, offspring
4138 mowledeth mo-leh'-deth
from 3205; nativity (plural birth-place); by implication,
lineage, native country; also offspring, family:--begotten,
born, issue, kindred, native(-ity).
see HEBREW for 03205
מוֹלֶ֫דֶת (mo.le.det) — relatives.
1) kindred, birth, offspring, relatives
1a) kindred
1b) birth, circumstances of birth
1c) one born, begotten, issue, offspring, female offspring
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp2fs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
HVHcc — Verb · Hophal · infinitive construct commonHVHcc
See BORN.
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/Sp2fs — Particle · suffixHTo/Sp2fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
The Hebrew word שֹׁר (*shor*) primarily refers to the umbilical cord or navel. It is derived from a root meaning to twist, suggesting a connection to strength. The entries consistently define it as relating to the navel or navel-string.
[שֹׁר] n.[m.] navel-string
base
H8270 שֹׁר, שֹׁרֶר
8270 shor shore
from 8324; a string (as twisted (compare 8306)), i.e.
(specifically) the umbilical cord (also figuratively, as the
centre of strength):--navel.
see HEBREW for 08324
see HEBREW for 08306
שֹׁר (shor) — umbilical cord.
umbilical cord, navel, navel-string
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Pual-Perf-2fs — Verb · Pual · perfect second person feminine singularHVPp2fs
מִשְׁעִי (mish`iy) likely derives from the root meaning 'to inspect' and is associated with the concept of cleansing. It appears only in Ezekiel 16:4, where it refers specifically to a form of cleansing.
מִשְׁעִי n.f. cleansing, only Ez 16:4
ref
H4935 מִשְׁעִי
4935 mish`iy mish-ee'
probably from 8159; inspection:--to supple.
see HEBREW for 08159
מִשְׁעִי (mish.i) — cleansing.
cleansing
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See ABLUTION
The Hebrew word מָלַח (malach) has two primary meanings: to tear away or dissipate, and to salt or season. It can refer to being dispersed in fragments (Niph.) or the act of salting (Qal). The word appears in contexts like Isaiah 51:6 and Leviticus 2:13, where it relates to both physical and metaphorical uses.
H4414a מָלַח tear away, dissipate—Niph. fig. be dispersed in fragments, dissipated H4414b מָלַח vb. denom. salt, season
4414 malach maw-lakh'
a primitive root; properly, to rub to pieces or pulverize;
intransitively, to disappear as dust; also (as denominative
from 4417) to salt whether internally (to season with salt) or
externally (to rub with salt):--X at all, salt, season,
temper together, vanish away.
see HEBREW for 04417
מָלַח (ma.lach) — to dissipate.
1) to tear away, dissipate
1a) (Niphal) to be dispersed, be dissipated
מָלַח (ma.lach) — to salt.
1) to salt, season
1a) (Qal) to salt, season
1b) (Pual) to be salted
1c) (Hophal) to be rubbed or washed with salt
Aramaic equivalent: me.lach (מְלַח "to eat salt" H4415)
Conj | V-Hophal-Ptc — Conjunction · verb hophal infinitive absoluteHC/VHaa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word מָלַח (malach) has two primary meanings: to tear away or dissipate, and to salt or season. It can refer to being dispersed in fragments (Niph.) or the act of salting (Qal). The word appears in contexts like Isaiah 51:6 and Leviticus 2:13, where it relates to both physical and metaphorical uses.
H4414a מָלַח tear away, dissipate—Niph. fig. be dispersed in fragments, dissipated H4414b מָלַח vb. denom. salt, season
4414 malach maw-lakh'
a primitive root; properly, to rub to pieces or pulverize;
intransitively, to disappear as dust; also (as denominative
from 4417) to salt whether internally (to season with salt) or
externally (to rub with salt):--X at all, salt, season,
temper together, vanish away.
see HEBREW for 04417
מָלַח (ma.lach) — to dissipate.
1) to tear away, dissipate
1a) (Niphal) to be dispersed, be dissipated
מָלַח (ma.lach) — to salt.
1) to salt, season
1a) (Qal) to salt, season
1b) (Pual) to be salted
1c) (Hophal) to be rubbed or washed with salt
Aramaic equivalent: me.lach (מְלַח "to eat salt" H4415)
HVHp2fs — Verb · Hophal · perfect second person feminine singularHVHp2fs
solt (melach; halas, hals): Common salt is considered by most authorities as an essential ingredient of our food. Most people intentionally season their cooking with more or less salt for the sake of palatability. Others depend upon the small quantities which naturally exist in water and many foods to furnish the necessary amount of salt for the body. Either too much salt or the lack of it creates undesirable disturbance in the animal system. Men and animals alike instinctively seek for this substance to supplement or improve their regular diet. The ancients appreciated the value of salt for seasoning food (Job 6:6). So necessary was it that they dignified it by making it a requisite part of sacrifices (Le 2:13; Ezr 6:9; 7:22;
Salt
Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, “clean;” in marg. of R.V. “salted”). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host’s interests (Ezra 4:14, “We have maintenance from the king’s palace;” A.V. marg., “We are salted with the salt of the palace;” R.V., “We eat the salt of the palace”).
A “covenant of salt” (Num. 18:19; 2 Chr. 13:5) was a covenant…
Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as…
Was procured by the Jews from the Dead Sea, wither from the immense hill or ridge of pure rock salt at its southwest extremity, or from that deposited on the shore by the natural evaporation. The Arabs obtain it in large cakes, two or three inches thick, and sell it in considerable quantities throughout Syria. It well-known preservative qualities, and its importance as a seasoning for food, Job 6:6, are implied in most of the passages where it is mentioned in Scripture: as in the miraculous healing of a fountain, 2Ki 2:21; in the sprinkling of salt over the sacrifices consumed on God’s altar, Le 2:13 Eze 43:24 Mr 9:49…
חָתַל (chathal) is a Hebrew verb that means to entwine or enwrap. It has forms indicating passive states, such as being swathed or swaddled. The word appears in contexts like Ezekiel 16:4, where it conveys the idea of wrapping or covering.
H2853 חָתַל
2853 chathal khaw-thal'
a primitive root; to swathe:--X at all, swaddle.
חָתַל (cha.tal) — to entwine.
1) to entwine, enwrap, be swaddled
1a) (Pual) to be swathed, be enwraped
1b) (Hophal) to be swathed, be swaddled
Conj | V-Hophal-Ptc — Conjunction · verb hophal infinitive absoluteHC/VHaa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
חָתַל (chathal) is a Hebrew verb that means to entwine or enwrap. It has forms indicating passive states, such as being swathed or swaddled. The word appears in contexts like Ezekiel 16:4, where it conveys the idea of wrapping or covering.
H2853 חָתַל
2853 chathal khaw-thal'
a primitive root; to swathe:--X at all, swaddle.
חָתַל (cha.tal) — to entwine.
1) to entwine, enwrap, be swaddled
1a) (Pual) to be swathed, be enwraped
1b) (Hophal) to be swathed, be swaddled
HVPp2fs — Verb · Pual · perfect second person feminine singularHVPp2fs