Ezekiel 23:40 — Word Study
WLCוְאַ֗ף כִּ֤י תִשְׁלַ֙חְנָה֙ לַֽאֲנָשִׁ֔ים בָּאִ֖ים מִמֶּרְחָ֑ק אֲשֶׁ֨ר מַלְאָ֜ךְ שָׁל֤וּחַ אֲלֵיהֶם֙ וְהִנֵּה־ בָ֔אוּ לַאֲשֶׁ֥ר רָחַ֛צְתְּ כָּחַ֥לְתְּ עֵינַ֖יִךְ וְעָ֥דִית עֶֽדִי׃
BSAFurthermoreʼaph you sisters sentshâlach▸ ◂messengersmălʼâk [to summon, to invite] who camebôwʼ from afarmerchâq and beholdhinnêh [look, see] when they arrivedbôwʼ■ you bathedrâchats■ [washed, purified] for themʼăsher paintedkâchal△■ [adorned, decorated] your eyesʻayin [with cosmetic paint, with stibium] and adorned yourselfʻâdâh■ [decorated, beautified] with jewelryʻădîy [ornaments, fine clothing]
| Greek | English | Parsing |
|---|---|---|
| וְאַ֗ף | and also | Conjunction, particle |
| כִּ֤י | for | Particle |
| תִשְׁלַ֙חְנָה֙ | they sent | Verb, Qal, imperfect third person feminine plural |
| לַֽאֲנָשִׁ֔ים | for men | Preposition, noun common masculine plural absolute |
| בָּאִ֖ים | [who] come | Verb, Qal, participle (active) masculine plural |
| מִמֶּרְחָ֑ק | from a distance | Preposition, noun common masculine singular absolute |
| אֲשֶׁ֨ר | whom | Particle |
| מַלְאָ֜ךְ | a messenger | Noun common, masculine singular absolute |
| שָׁל֤וּחַ | [was] sent | Verb, Qal, participle (passive) masculine singular |
| אֲלֵיהֶם֙ | to them | Preposition, suffix |
| וְהִנֵּה־ | and there! | Conjunction, particle |
| בָ֔אוּ | they came | Verb, Qal, perfect third person common plural |
| לַאֲשֶׁ֥ר | for whom | Preposition, particle |
| רָחַ֛צְתְּ | you bathed | Verb, Qal, perfect second person feminine singular |
| כָּחַ֥לְתְּ | you painted | Verb, Qal, perfect second person feminine singular |
| עֵינַ֖יִךְ | eyes your | Noun common feminine dual construct, suffix |
| וְעָ֥דִית | and you put on | Verb, Qal, sequential perfect second person feminine singular |
| עֶֽדִי׃ | ornament[s] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry. |
| KJV | And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments, |
| ASV | And furthermore ye have sent for men that come from far, unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paint thine eyes, and deck thyself with ornaments, |
| YLT | And also that they send to men coming from afar, Unto whom a messenger is sent, And lo, they have come in for whom thou hast washed, Painted thine eyes, and put on adornment. |
| WEB | “Furthermore you sisters have sent for men who come from far away, to whom a messenger was sent, and behold, they came; for whom you washed yourself, painted your eyes, decorated yourself with ornaments, |
| BBE | And she even sent for men to come from far away, to whom a servant was sent, and they came: for whom she was washing her body and painting her eyes and making herself fair with ornaments. |
Where they part company is עֲדִי — see How Translations Differ.
The sentence contains a main clause with several subordinate phrases detailing the actions of the sisters and the context of their preparations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַלְאָךְ
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
1 of 18 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 23:40
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 — Ezekiel's Allegory of Unfaithfulnessgenerated
Ezekiel 23:40 depicts a metaphorical scenario where the sisters, representing Jerusalem and Samaria, are portrayed as unfaithful women who seek the attention of distant lovers. This verse follows a description of their idolatrous actions, emphasizing their preparations for these encounters, which reflect their spiritual infidelity. The surrounding verses illustrate the gravity of their actions and the consequences they face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 23:13 | And I saw that she too had defiled herself; both of them had taken the same path. |
| 2 | Isaiah 57:9 | You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself. |
| 3 | 2 Kings 20:13–15 | And Hezekiah received the envoys and showed them all that was in his treasure house—the silver, the gold, the spices, and the precious oil, as well as his armory—all that was found in his storehouses. There was nothing in his palace or in all his dominion that Hezekiah did not show them. |
| 4 | Ruth 3:3 | Therefore wash yourself, put on perfume, and wear your best clothes. Go down to the threshing floor, but do not let the man know you are there until he has finished eating and drinking. |
| 5 | Esther 2:12 | In the twelve months before her turn to go to King Xerxes, the harem regulation required each young woman to receive beauty treatments with oil of myrrh for six months, and then with perfumes and cosmetics for another six months. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֲדִי, 'E.digenerated
The word עֲדִי (adiy) refers to ornaments or fine clothing, emphasizing beauty and adornment. It carries connotations of luxury and desirability, indicating the sisters' attempts to impress their distant suitors.
This noun appears in contexts of decoration and finery, highlighting the superficiality of their preparations in contrast to their unfaithful actions. The parsing as a common noun in the singular suggests it refers to specific items of adornment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תִשְׁלַ֙חְנָה֙ (tishlachnah), they sent, governs the entire verse, with several phrases elaborating on what was sent and to whom. The structure emphasizes the actions of the sisters and their preparations.
The use of participial phrases like שָׁל֤וּחַ (shaluch) and בָ֔אוּ (va'ahu) indicates the arrival of the messengers and the subsequent actions of the sisters, creating a vivid sequence of events.
Septuagint Backgroundgenerated
The Septuagint translates מַלְאָ֜ךְ as ἀγγέλους (angelous), which means 'messengers'. This choice highlights the role of the messengers as intermediaries, emphasizing their importance in the narrative.
The Greek word ἐχαπεστέλλοσαν captures the sense of sending in a more active voice, suggesting a deliberate action by the sisters in their pursuit of distant men.
In plain words — the whole versegenerated
Ezekiel 23:40 describes how the sisters sent messengers to distant men. When these men arrived, the sisters prepared themselves by bathing, painting their eyes, and adorning themselves with jewelry, revealing their desire to attract attention despite their unfaithfulness.
Frequently Asked Questionsgenerated
This action symbolizes their pursuit of foreign alliances and idolatry, showing their spiritual infidelity.
The bathing and adornment reflect their desire to impress and attract attention, highlighting their superficiality in seeking love from distant men.
The term 'ornament' emphasizes the beauty and luxury that the sisters sought, contrasting with their unfaithful actions.
This verse illustrates the unfaithfulness of the sisters, following a description of their idolatrous actions and emphasizing the consequences of their behavior.
Reflection Questionsgenerated
- What does this passage reveal about the nature of unfaithfulness in our relationships?
- How can we guard against superficiality in our own lives and relationships?
- In what ways do we seek validation from others, and how does that impact our spiritual lives?
- How does the imagery of adornment relate to our understanding of true beauty and character?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd furthermore, that ye have sent for men to come from far,.... From Egypt, Assyria, and Chaldea, to treat with them, and enter into alliances and confederacies with them, and to join them in their
Read John Gill on Ezekiel 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD said moreover unto me; Son of man, wilt thou judge Aholah and Aholibah? yea, declare unto them their abominations; A summing up of the sins of the two sisters, especially those of Judah.
Read Robert Jamieson on Ezekiel 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSent for men: see . From far; from Chaldea. A messenger was sent; an embassy from the king of Judah, with advice of his princes, no doubt. They came: see . Wash thyself; after the manner of harlots, gottest all fine, clean, and delicate against thy paramours came; so idol temples built, altars beautified, sacrifices prepared, all to commend thyself to their alliance and help. Paintedst thy eyes; like a decayed harlot, madest up thy defects with paint. Deckedst thyself with ornaments; puttest on the rich clothing I gave thee, and with thy Husband’ s bounty allured adulterers to thy bed; so ,14: thus was God abused and provoked.
Read Matthew Poole on Ezekiel 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:40 And furthermore, that ye have sent for men to come from far, unto whom a messenger [was] sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,Ver. 40. Ye have sent for men.] Ye have trusted to foreign forces and carnal combinations. For whom thou didst wash thyself.] Omnino te comparas ut Thais impudentissima, ad pelliciendos et inescandos amatores; thou hast acted the whore to the life to inveigle thy paramours.
Read John Trapp on Ezekiel 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) Paintedst thine eyes.—The figure is that of a lewd woman preparing herself for her paramour, and awaiting his arrival. Painting the eyes, or rather the lids and lashes, was an ancient custom, still preserved in the East. (Comp. 2 Kings 9:30.)
Read Charles John Ellicott on Ezekiel 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. Thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments.] This is exactly the way in which a loose female in Bengal adorns herself to receive guests. She first bathes, then rubs black paint around her eyes, and then covers her body with ornaments.-WARD'S Customs.
Read AdamClarke on Ezekiel 23 →CambridgeThe Cambridge Bible for Schools and Colleges36–49. New exposure of the immoralities of Oholah and Oholibah (Ezekiel 23:36-44), and threat of their punishment (Ezekiel 23:45-49) The passage is not a continuation of Eze 23:1-35, but an independent description, parallel to these verses. (1) Ezekiel 23:36-37. The adulteries, that is, idolatries, and bloodshed of which the two women are guilty. (2) vv, 38, 39. Their profaning the house of Jehovah, and breaking; his Sabbaths—the former particularly in their entering his house fresh from the sacrifice of their children. (3) Ezekiel 23:40-44. Their alliances with idolatrous nations and receiving their gods, under the figure of a harlot receiving and entertaining men. (4) Ezekiel 23:45-49.…
Read Cambridge on Ezekiel 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThe figure is that of a woman decked in all her beauty, sitting on a couch (not bed) at a banquet prepared for those whom she has invited.
Read Albert Barnes on Ezekiel 23 →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
Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry.
“Furthermore you sisters have sent for men who come from far away, to whom a messenger was sent, and behold, they came; for whom you washed yourself, painted your eyes, decorated yourself with ornaments,
Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry.
“They even sent for men from far away; when the messenger arrived, those men set out. For them you bathed, painted your eyes, and decorated yourself with jewelry.
Tyndale line
And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,
And furthermore ye have sent for men that come from far, unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paint thine eyes, and deck thyself with ornaments,
And furthermore ye have sent for men that come from far: unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paintedst thine eyes, and deckedst thyself with ornaments;
And furthermore, that ye have sent for men to come from far, to whom a messenger was sent; and lo, they came: for whom thou didst wash thyself, paint thy eyes, and deck thyself with ornaments,
And howe much more is it that they sent for men to come from farre vnto whom a messenger was sent, and loe, they came? for whome thou diddest wash thy selfe, and paintedst thine eyes, and deckedst thee with ornaments,
Strictly literal
And furthermore, they sent for men to come from far, unto whom a messenger was sent; and behold, they came: for whom thou didst wash thyself, paintedst thine eyes, and deckedst thyself with ornaments;
And also that they send to men coming from afar, Unto whom a messenger is sent, And lo, they have come in for whom thou hast washed, Painted thine eyes, and put on adornment.
And also that they send to men coming from afar, || To whom a messenger is sent, || And behold, they have come in for whom you have washed, || Painted your eyes, and put on adornment.
And farthermore yet, because they sent for men who were to come from afar, unto whom messengers were sent; and, lo, they came, for whom thou didst bathe thyself, paint thy eyes, and deck thyself with ornaments;
You sent out for men who came from far away, to whom messengers had been sent—now behold. They indeed came, those for whom you bathed, painted your eyes, and adorned yourself with jewelry.
From the Latin
They sent for men coming from afar, to whom they had sent a messenger: and behold they came: for whom thou didst wash thyself, and didst paint thy eyes, and wast adorned with women’s ornaments.
Simplified
They even kept on sending messengers for men to come from far away. When the men arrived, you would get yourselves ready for them by bathing, doing your eye makeup, and putting on your jewelry.
And she even sent for men to come from far away, to whom a servant was sent, and they came: for whom she was washing her body and painting her eyes and making herself fair with ornaments.
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, with 16 of the 18 words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
וְאַ֗ף כִּ֤י תִשְׁלַ֙חְנָה֙ לַֽאֲנָשִׁ֔ים בָּאִ֖ים מִמֶּרְחָ֑ק אֲשֶׁ֨ר מַלְאָ֜ךְ שָׁל֤וּחַ אֲלֵיהֶם֙ וְהִנֵּה־ בָ֔אוּ לַאֲשֶׁ֥ר רָחַ֛צְתְּ כָּחַ֥לְתְּ עֵינַ֖יִךְ וְעָ֥דִית עֶֽדִי׃
16 of the 18 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 23:40
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 אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
Conj | Adv — Conjunction · particleHC/Tj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
מֶרְחָק (merchaq) refers to a distant place or distance, often implying remoteness. It can be used adverbially to describe something that is far off. The word is derived from a root meaning to be distant, and it appears in contexts relating to physical distance.
מֶרְחָק n.m. distant place, distance
base
H4801 מֶרְחָק distant place, distance
4801 merchaq mer-khawk'
: from 7368; remoteness, i.e. (concretely) a distant place;
often (adverbially) from afar:--(a-, dwell in, very) far
(country, off). See also 1023.
see HEBREW for 07368
see HEBREW for 01023
מֶרְחָק (mer.chaq) — distance.
distant place, distance, far country
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — ParticleHTr
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-ms — Noun common · masculine singular absoluteHNcmsa
mes'-en-jer: The regular Hebrew word for "messenger" is mal'akh, the Greek aggelos. This may be a human messenger or a messenger of God, an angel. The context must decide the right translation. In Hag 1:13 the prophet is called God's messenger; Job 33:23 changes the King James Version to "angel" (margin "messenger"); and Mal 3:1 margin, suggests "angel" instead of "messenger." Mal 2:7 and Mal 3:1 (twice) have caused a great deal of comment. See MALACHI. The Greek apostolos, "apostle," is rendered "messenger" in 2Co 8:23;
Messenger
(Heb. mal’ak, Gr. angelos), an angel, a messenger who runs on foot, the bearer of despatches (Job 1:14; 1 Sam. 11:7; 2 Chr. 36:22); swift of foot (2 Kings 9:18).
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp3mp — Preposition · suffixHR/Sp3mp
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HR/Tr — Preposition · particleHR/Tr
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-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
כָּחַל (kachal) is a primitive root meaning to paint, specifically in the context of adorning the eyes with paint. The usage is limited, appearing only in Ezekiel 23:40. The entries consistently emphasize its association with painting, particularly in a cosmetic sense.
[כָּחַל] vb. paint (eyes)—only in Ez 23:40
ref
H3583 כָּחַל
3583 kachal kaw-khal'
a primitive root; to paint (with stibium): -paint.
כָּחַל (ka.chal) — to paint.
(Qal) to paint (eyes), adorn with paint
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2fs
The Hebrew word עָדָה (*adah*) is built from a primitive root meaning to advance or pass on. It covers a range of meanings, including to remove and to adorn oneself. The entries indicate its use in contexts of both movement and decoration, with no significant disagreement among lexicons.
עָדָה vb. pass on, advance
Qal the fierce lion hath not advanced
Hiph. removing a garment
base
עָדָה vb. ornament, deck oneself
base
H5710a עָדָה pass on, advance .the fierce lion hath not advanced
. removing a garment
H5710b עָדָה ornament, deck oneself
5710 `adah aw-daw'
a primitive root; to advance, i.e. pass on or continue;
causatively, to remove; specifically, to bedeck (i.e. bring an
ornament upon):--adorn, deck (self), pass by, take away.
עָדָה (a.dah) — to advance.
1) to pass on, advance, go on, pass by, remove
1a) (Qal) to pass on, put on
1b) (Hiphil) to remove
Aramaic equivalent: a.dah (עֲדָה "to pass on/over/away" H5709)
עָדָה (a.dah) — to adorn.
to ornament, deck oneself
Conj | V-Qal-Perf-2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
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
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
N-ms — Noun common · masculine singular absoluteHNcmsa