Ezekiel 40:13 — Word Study
WLCוַיָּ֣מָד אֶת־ הַשַּׁ֗עַר מִגַּ֤ג הַתָּא֙ לְגַגּ֔וֹ רֹ֕חַב עֶשְׂרִ֥ים וְחָמֵ֖שׁ אַמּ֑וֹת פֶּ֖תַח נֶ֥גֶד פָּֽתַח׃
BSAThen he measuredmâdad▸ [took the dimensions of, assessed the size] the gatewayshaʻar [gate, entrance] from the roofgâg [top, upper part] of [one] gate chambertâʼ [small room, alcove] to the roofgâg [upper part, top] of the opposite onerôchab [the distance was] twenty-fiveʻesrîym [width, breadth, twenty and five] cubitsʼammâh [units of measurement, about the length of a forearm] from doorwaypethach [entrance, door] toneged doorwaypethach [entrance, opposite door]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֣מָד | and he measured | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַשַּׁ֗עַר | the gate | Particle, noun common masculine singular absolute |
| מִגַּ֤ג | from [the] roof of | Preposition, noun common masculine singular construct |
| הַתָּא֙ | the chamber | Particle, noun common masculine singular absolute |
| לְגַגּ֔וֹ | to roof its | Preposition, noun common masculine singular construct, suffix |
| רֹ֕חַב | breadth | Noun common, masculine singular absolute |
| עֶשְׂרִ֥ים | twenty | Adj |
| וְחָמֵ֖שׁ | and five | Conjunction |
| אַמּ֑וֹת | cubits | Noun common, feminine plural absolute |
| פֶּ֖תַח | entrance | Noun common, masculine singular absolute |
| נֶ֥גֶד | before | Prep |
| פָּֽתַח׃ | entrance | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he measured the gateway from the roof of one gate chamber to the roof of the opposite one; the distance was twenty-five cubits from doorway to doorway. |
| KJV | He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. |
| ASV | And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door. |
| YLT | And he measureth the gate from the roof of the [one] little chamber to the roof of another; the breadth twenty and five cubits, opening over-against opening. |
| WEB | He measured the gate from the roof of the one side room to the roof of the other, a width of twenty-five cubits, door against door. |
| BBE | And he took the measure of the doorway from the back of one room to the back of the other, twenty-five cubits across, from door to door. |
Where they part company is עֶשְׂרִ֥ים — see How Translations Differ.
The main action is introduced first, followed by details that clarify the specifics of the measurement.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרֹחַב
verbמָדַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 40:13
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 — Measurements of the Templegenerated
Ezekiel 40:13 describes Ezekiel measuring the gateway of the temple, emphasizing the importance of precise dimensions in the construction of sacred spaces. This attention to detail reflects the significance of the temple in Israel's worship and relationship with God, as seen throughout the book of Ezekiel. The measurements serve to establish the order and holiness of the temple, which is a central theme in Ezekiel's vision.
Cross References
The Key Word — וַיָּ֣מָד, vai.Ya.modgenerated
The verb מָדַד (madad) means to measure or stretch, indicating the act of determining dimensions. It is used in contexts that involve assessing size or distance, which is crucial in architectural descriptions like those found in Ezekiel.
In this verse, the action of measuring highlights the importance of the dimensions of the temple gateway, signifying its role in the structure's overall design and function. The parsing as a sequential imperfect indicates an ongoing action, emphasizing the meticulous nature of Ezekiel's observations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has twenty-five cubits, a detail also found in the KJV and ASV.
Where others part company with the BSB they differ over the rendering of עֶשְׂרִ֥ים — twenty (BBE, BSB, WEB) versus breadth (ASV, KJV) and width (NETB). The YLT uniquely combines it as twenty and five, reflecting a different emphasis.
Sentence Structuregenerated
The finite verb וַיָּ֣מָד governs the entire verse, indicating the action of measuring. The structure includes a noun phrase for the object being measured, followed by prepositional phrases that describe the dimensions and locations involved.
The word order emphasizes the action of measuring first, followed by the specifics of what is being measured, which aligns with the Hebrew narrative style that prioritizes actions.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֣מָד as διεμέτρησεν, which carries a similar meaning of measuring but may also imply a more thorough assessment. This choice reflects a consistent understanding of the importance of measurements in the context of the temple.
The Greek term used here does not have a direct equivalent in the Hebrew, suggesting a slight interpretative shift in how the act of measuring is perceived in the Greek tradition.
In plain words — the whole versegenerated
Ezekiel 40:13 describes how Ezekiel measured the gateway of the temple, noting that the distance from one chamber's roof to the opposite was twenty-five cubits. This measurement is significant for understanding the design and layout of the temple structure.
Frequently Asked Questionsgenerated
Ezekiel's measurement of the gateway signifies the importance of precise dimensions in the construction of the temple, reflecting its sacred purpose.
The measurements are significant as they establish the order and holiness of the temple, which is central to Israel's worship and relationship with God.
A cubit is a unit of measurement, approximately the length of a forearm, used in the Bible to describe the size of objects, including the temple.
This verse highlights the meticulous nature of God's instructions for the temple, emphasizing the importance of worship and the presence of God among His people.
Reflection Questionsgenerated
- How does understanding the measurements of the temple enhance your appreciation of its significance?
- In what ways can you apply the concept of measuring or assessing in your own life?
- What does the act of measuring signify in terms of God's presence and order?
- How can the details in this verse inspire you to pay attention to the details in your own spiritual life?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Ezekiel's measurements in discussions about the temple's significance. Here are some insights from Gregory the Dialogist, who reflects on the spiritual meaning of the gate.
And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits. We have often said already that the gate can signify faith, and through that same faith our Lord and Redeemer himself,Early Church Fathers on Ezekiel 40 →
And door against door. In this place, "contra" (against/opposite) is not placed in opposition to adversity, but to rectitude. For a door is opposite a door when one arrives by a straight path from the outer entrance to the inner one.Early Church Fathers on Ezekiel 40 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 40:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe measured then the gate from the roof of one little chamber to the roof of another,.... That is, the whole porch, from the extreme part of the roof of one of the little chambers on the north side,
Read John Gill on Ezekiel 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. No JFB commentary on these verses.
Read Robert Jamieson on Ezekiel 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe measured from the extremity of one little chamber on the north side of the gate, to the extremity of the opposite chamber on the south side; and so one cubit and half for the back wall of the one chamber, and as much for the back wall of the other chamber, with the length of the chambers six cubits each, and ten for the breadth of the gate, amounts to twenty-five cubits. Door against door; either so placed, that the door of the first chamber on the north side answered to the door of the first on the south side; or some think the doors of the chambers were two in each chamber in the east and west parts, and so exactly set, that, the doors being all open, you had a clear prospect through…
Read Matthew Poole on Ezekiel 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 40:13 He measured then the gate from the roof of [one] little chamber to the roof of another: the breadth [was] five and twenty cubits, door against door.Ver. 13. Door against door.] The one facing the other in a direct line.
Read John Trapp on Ezekiel 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersEzekiel 40:6-16 contain a description of the eastern gate, or rather, gate-building of the Temple, by which one entered from the precincts into the outer court. The other gates were like it, but this is described first, because it had the pre-eminence. It looked straight to the door of the Temple itself; it was by this that the glory of the Lord was afterwards seen to enter His house (Ezekiel 43:1); and in consequence this gate was to be kept shut, except for the prince (Ezekiel 44:2-3). The accompanying plan may be a help in understanding the description. Notwithstanding the minuteness of detail in the text, a few points remain undetermined; but the plan represents the main features…
Read Charles John Ellicott on Ezekiel 40 →CambridgeThe Cambridge Bible for Schools and Colleges13. The gate building was 25 cubits across, i.e. from the outside N. to the outside S. The measurement is made from roof to roof of the guardrooms. LXX. read or substituted “wall” for roof. The meaning is clear. The measurement inside was three cubits less, viz. passage 10, a guardroom on each side 6 + 6, in all 22, leaving for each back wall 1½ cubits, Ezekiel 40:21; Ezekiel 40:25; Ezekiel 40:29. door against door] Or, opposite to door. Possibly each guardroom on both sides of the gateway had a door in the back wall opening into the outer court. Others less naturally suggest three doors of the gate lengthways, viz. that before first threshold, that before inner threshold, and the exit out…
Read Cambridge on Ezekiel 40 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then he measured the gateway from the roof of one gate chamber to the roof of the opposite one; the distance was twenty-five cubits from doorway to doorway.
He measured the gate from the roof of the one side room to the roof of the other, a width of twenty-five cubits, door against door.
Then he measured the gateway from the roof of one gate chamber to the roof of the opposite one; the distance was twenty-five cubits from doorway to doorway.
He measured the gateway from the roof of one alcove to the roof of the other, a width of 43¾ feet from one entrance to the opposite one.
Tyndale line
He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.
And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door.
And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door.
He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.
He measured then the gate from the roufe of a chamber to the toppe of the gate: the breadth was fiue and twentie cubites, doore against doore.
Strictly literal
And he measured the gate from the roof of [one] chamber to the roof [of the other], a breadth of five and twenty cubits, entry opposite entry.
And he measureth the gate from the roof of the [one] little chamber to the roof of another; the breadth twenty and five cubits, opening over-against opening.
And he measures the gate from the roof of the [one] little chamber to the roof of another; the breadth—twenty-five cubits, opening opposite opening.
And he measured the gate from the roof of [one] cell to the roof of [another], in breadth five and twenty cubits, one door being against [the other] door.
Then he measured the gateway from the roof of one chamber to that of the next chamber—twenty-five cubits, from the entrance of the first chamber to that of the second.
From the Latin
And he measured the gate from the roof of one little chamber to the roof of another, in breadth five and twenty cubits: door against door.
Simplified
Then he measured the entrance gateway from the roof of one alcove to the roof of the one opposite. It was twenty-five cubits from one doorway to the opposite doorway.
And he took the measure of the doorway from the back of one room to the back of the other, twenty-five cubits across, from door to door.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall structure and meaning of the verse, though the Septuagint's translation reflects a different word order and some variations in phrasing. Both texts maintain the focus on the act of measuring the gateway.
וַיָּ֣מָד אֶת־ הַשַּׁ֗עַר מִגַּ֤ג הַתָּא֙ לְגַגּ֔וֹ רֹ֕חַב עֶשְׂרִ֥ים וְחָמֵ֖שׁ אַמּ֑וֹת פֶּ֖תַח נֶ֥גֶד פָּֽתַח׃
8 of the 13 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 40:13
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.
מָדַד (madad) is a Hebrew verb meaning to measure or stretch. It encompasses various forms, including measuring length or distance, extending, and being measured. The word appears in different contexts, such as dry measures and figurative uses related to waters and requital. Notably, it can also refer to the act of extending oneself, as seen in its usage in the Old Testament.
מָדַד 53 vb. measure
Qal
measure of length, distance
of dry measure
fig. of measuring waters; of requital
Niph. be measured
Pi.
extend, continue (= make extent or continuation)
measure, measure off
Po. measured
Hithpo. measured (= extended, stretched) himself upon the boy
base
H4058 מָדַד measure .. measure of length, distance
. of dry measure
. fig. of measuring waters; of requital
. be measured
. . extend, continue (= make extent or continuation)
. measure, measure off
. measured
. measured (= extended, stretched) himself upon the boy
4058 madad maw-dad'
a primitive root: properly, to stretch; by implication, to
measure (as if by stretching a line); figuratively, to be
extended:--measure, mete, stretch self.
מָדַד (ma.dad) — to measure.
1) to measure, stretch
1a) (Qal) to measure
1b) (Niphal) to be measured
1c) (Piel)
1c1) to extend, continue
1c2) to measure, measure off
1d) (Po) measured
1e) (Hithpolel) to extend oneself, stretch oneself
Also means: mid.dad (מָדַד "to extend" H4059)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תָּא (ta') refers to a chamber or room, often used in contexts like guardrooms. It is derived from a root meaning to circumscribe, indicating a defined space. The word appears in Ezekiel 40:12, where it is used to describe specific architectural features.
תָּא n.m. chamber
base
H8372 תָּא
8372 ta' taw
and (feminine) ta ah (Ezek. 40:12) {taw-aw'}; from (the base
of) 8376; a room (as circumscribed):--(little) chamber.
see HEBREW for 08376
תָּא (ta) — chamber.
chamber, guardroom
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
cham'-ber (the translation of the following Hebrew words: chedher, chuppah, yatsia`, yatsua`, lishkah, nishkah, `aliyah, tsela`, and the Aramaic word `illith): For the most part the word chamber is the expression of an idea which would be adequately expressed by the English word "room," in accordance with an earlier use of the word, now little employed. For the arrangement of rooms in a Hebrew house, see HOUSE. Chedher is a word of frequent occurrence, and designates a private room. Chuppah is translated "chamber" only in Ps 19:5, where it is used in connection with "bridegroom," and means a bridal chamber. The same Hebrew word used of the bride in Joe 2:16 is rendered "closet." Yatsia` and yatsua` are found only in 1Ki 6:5,6,10…
Chamber
“on the wall,” which the Shunammite prepared for the prophet Elisha (2 Kings 4:10), was an upper chamber over the porch through the hall toward the street. This was the “guest chamber” where entertainments were prepared (Mark 14:14). There were also “chambers within chambers” (1 Kings 22:25; 2 Kings 9:2). To enter into a chamber is used metaphorically of prayer and communion with God (Isa. 26:20). The “chambers of the south” (Job 9:9) are probably the constelations of the southern hemisphere. The “chambers of imagery”, i.e., chambers painted with images, as…
(Genesis 43:30; 2 Samuel 18:33; Psalms 19:5; Daniel 6:10) The word chamber in these passages has much the same significance as with us, meaning the private rooms of the house --the guest chamber, as with us, meaning a room set apart for the accommodation of the visiting friend. (Mark 14:14,15; Luke 22:12) The upper chamber was used more particularly for the lodgment of strangers. (Acts 9:37)
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
רֹ֫חַב (rochab) refers to width or breadth, encompassing both literal and figurative uses. It is derived from the root word meaning to be wide. The term appears in various contexts, indicating expanse or largeness.
רֹ֫חַב 101 n.[m.] breadth, width
base
H7341 רֹ֫חַב breadth, width
7341 rochab ro'-khab
from 7337; width (literally or figuratively):--breadth,
broad, largeness, thickness, wideness.
see HEBREW for 07337
רֹ֫חַב (ro.chav) — width.
breadth, width, expanse
N-ms — Noun common · masculine singular absoluteHNcmsa
bredth (rochabh, the root idea being to make wide, spacious): A term of expanse or measurement used of the ark (Ge 6:15); of the tabernacle (Ex 27:13); of Solomon's temple (1Ki 6:2). platos, "breadth," as of the celestial city (Re 21:16). Figuratively, of the comprehensiveness of God's law (Ps 119:96); of the heart (1Ki 4:29, rendered "largeness of heart" English Versions); of God's immeasurable love (Eph 3:18).
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
Adj — AdjHAcmpa
twen'-ti.
See NUMBER.
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
HC/Acbsa — ConjunctionHC/Acbsa
fiv (chamesh; pente).
See NUMBER.
אַמָּה (ammah) primarily means 'cubit,' a unit of measure roughly equivalent to 18 inches or 0.5 meters, derived from the word for 'mother' or 'forearm.' It can also refer to a foundation or base, as noted in Isaiah 6:4. The lexicons mention different types of cubits used in the Old Testament, including the common cubit and the legal cubit.
אַמָּה 246 n.f. ell, cubit
cubit
† measure, full measure, limit
base
[אַמָּה] n.f. (etym. & mng. dub.; Thes foundation) only Is 6:4.
ref
H520a אַמָּה ell, cubit H520b אַמָּה
520 'ammah am-maw'
prolonged from 517; properly, a mother (i.e. unit of measure,
or the fore-arm (below the elbow), i.e. a cubit; also a
door-base (as a bond of the entrance):--cubit, + hundred (by
exchange for 3967), measure, post.
see HEBREW for 0517
see HEBREW for 03967
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5m). There are several cubits used in the OT, the cubit of a man or common cubit (De 3:11), the legal cubit or cubit of the sanctuary (Eze 40:5) plus others. See a Bible Dictionary for a complete treatment.
Aramaic equivalent: am.mah (אַמָּה "cubit" H0521)
אַמָּה (am.mah) — foundation.
foundation
N-fp — Noun common · feminine plural absoluteHNcfpa
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
N-ms — Noun common · masculine singular absoluteHNcmsa
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
N-ms — Noun common · masculine singular absoluteHNcmsa