Ezekiel 44:20 — Word Study
WLCוְרֹאשָׁם֙ לֹ֣א יְגַלֵּ֔חוּ וּפֶ֖רַע לֹ֣א יְשַׁלֵּ֑חוּ כָּס֥וֹם יִכְסְמ֖וּ אֶת־ רָאשֵׁיהֶֽם׃
BSAThey must notlôʼ [completely] shavegâlach▸ their headsrôʼsh [rosh, the crown of the body] ◂or let their hairperaʻ [locks or tresses] grow longshâlach▸ [be unkempt] ◂but must carefully trimkâçam [with precision, shear, to cut or clip] their hairrôʼsh [the hair of their heads, rosh]
| Greek | English | Parsing |
|---|---|---|
| וְרֹאשָׁם֙ | and head their | Conjunction, noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| יְגַלֵּ֔חוּ | they will shave | Verb, Piel, imperfect third person masculine plural |
| וּפֶ֖רַע | and hair | Conjunction, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| יְשַׁלֵּ֑חוּ | they will let loose | Verb, Piel, imperfect third person masculine plural |
| כָּס֥וֹם | surely | Verb, Qal, infinitive absolute |
| יִכְסְמ֖וּ | they will trim | Verb, Qal, imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| רָאשֵׁיהֶֽם׃ | heads their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They must not shave their heads or let their hair grow long, but must carefully trim their hair. |
| KJV | Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads. |
| ASV | Neither shall they shave their heads, nor suffer their locks to grow long; they shall only cut off the hair of their heads. |
| YLT | And their head they do not shave, and the lock they do not send forth; they certainly poll their heads. |
| WEB | “‘“They shall not shave their heads, or allow their locks to grow long. They shall only cut off the hair of their heads. |
| BBE | They are not to have all the hair cut off their heads, and they are not to let their hair get long, but they are to have the ends of their hair cut. |
The translations agree on the overall meaning of the verse, focusing on the grooming practices of the priests.
The sentence structure presents a clear prohibition followed by a requirement, emphasizing the importance of the priests' grooming.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלַח
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 44:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for the Priestsgenerated
Ezekiel 44:20 provides guidelines for the priests regarding their grooming practices. These instructions emphasize the importance of maintaining a proper appearance as they serve in the temple, reflecting their commitment to holiness. This is part of a larger set of regulations aimed at ensuring the priests are distinct and dedicated in their service, similar to other passages in the Torah that address priestly conduct, such as in Leviticus 21:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:5–24 | Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies. |
| 2 | Deuteronomy 14:1 | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| 3 | Numbers 6:5 | For the entire period of his vow of separation, no razor shall pass over his head. He must be holy until the time of his separation to the LORD is complete; he must let the hair of his head grow long. |
| 4 | 1 Corinthians 11:14 | Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — כָּסַם, ka.Somgenerated
The verb כָּסַם (ka.som) means to shear or clip, indicating a precise action of cutting hair. This word is used in the context of maintaining a neat appearance, which is crucial for the priests as they perform their sacred duties.
The parsing shows that it is in the Qal form, which is a simple and direct expression of the action. The emphasis on precision in trimming their hair underscores the importance of their role and the seriousness of their commitment to God's service.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, all conveying the necessity for the priests to maintain their hair appropriately.
Sentence Structuregenerated
The main verb יְגַלֵּ֔חוּ (they will shave) governs the structure of the sentence, with two clauses detailing what the priests must not do and what they must do. The initial clause sets the prohibitions, while the second clause outlines the required action.
The structure emphasizes the negative commands first, highlighting the importance of avoiding certain grooming practices before stating the positive requirement of trimming their hair.
Septuagint Backgroundgenerated
In the Septuagint, רֹאשׁ is rendered as κεφαλὰς (kephalas), which means 'heads.' This choice aligns closely with the Hebrew meaning, preserving the significance of the head in the context of grooming.
The use of ψιλώσουσιν for יְשַׁלֵּ֑חוּ indicates a focus on the act of letting hair grow long, which reflects a similar concern for maintaining proper appearance.
In plain words — the whole versegenerated
Ezekiel 44:20 instructs the priests not to shave their heads or let their hair grow long, but to carefully trim their hair. This guidance emphasizes the importance of their appearance while serving in the temple.
Frequently Asked Questionsgenerated
These instructions highlight the need for the priests to maintain a distinct and holy appearance as they serve in the temple, reflecting their commitment to God.
To 'trim' their hair means to cut it in a precise manner, ensuring that they do not appear unkempt, which is important for their role as priests.
Similar instructions can be found in other texts, such as Leviticus 21:5, which also emphasize the need for priests to maintain a proper appearance.
These guidelines remind us of the importance of maintaining a respectful and appropriate appearance in our own lives, especially in contexts of service or worship.
Reflection Questionsgenerated
- What does maintaining a neat appearance mean to you in your own life?
- How can you apply the principle of care and precision in your daily tasks?
- In what ways can you honor your commitments, similar to how the priests are instructed to honor their roles?
- How do you think the community perceives those who serve in leadership roles when they maintain a proper appearance?
The early church on this verse — how the Fathers read it
The early church recognized the significance of these instructions for priests, as seen in the writings of Gregory the Dialogist, who reflects on the spiritual implications of grooming.
They are rightly called priests who are set over the faithful for giving them sacred guidance. But hairs outside the head are thoughts in the mind, which, as they spring up without notice above the brain,Early Church Fathers on Ezekiel 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 44:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shall they shave their heads,.... As the priests and worshippers of Isis and Serapis did, as Jerom on the text observes; and as the Romish priests now do, from whom the Lord's faithful
Read John Gill on Ezekiel 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
Read Robert Jamieson on Ezekiel 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo shave their heads was forbidden, 21:5. Hair is given for an ornament, and the priests should not disfigure themselves, nor imitate idolatrous heathens. Nor suffer their locks to grow long; priding themselves in it, as Absalom, giving ill example by such excess. Shall only poll their heads; when the hair is grown somewhat, they shall trim, cut the ends of their hair, and keep it in moderate size; beside, long hair was a token of a Nazarite’ s vow, and God would have all holy things and persons kept unmixed and distinguished from other common things.
Read Matthew Poole on Ezekiel 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 44:20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.Ver. 20. Neither shall they shave their heads.] What can the Popish shavelings say to this, qui ne pilum ullum viri bona habere videntur, as Cicero saith of Fannins Chaereas? noting it to be a sign of crafty malice to be shaven. And indeed is so bald and heathenish a ceremony that some priests in France are ashamed of the mark, and few of them have it that can handsomely avoid it. Nor suffer their locks to grow long.] As women’ s: some heathen priests nourished their hair to a great length. A shag-haired minister is an ugly sight: bushes of vanity become not such, of any…
Read John Trapp on Ezekiel 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Their locks to grow long.—The law forbade the shaving of the head (Leviticus 21:5), but only condemned letting the hair grow long by implication, providing for it in the exceptional case of the vow of the Nazarite. The prohibition of Eze 44:21 is given in Leviticus 10:9.
Read Charles John Ellicott on Ezekiel 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Neither shall they shave their heads] The priests of Isis shaved their heads close to the skin; the priests of Budhoo do so still, their ordinances oblige them to shave their heads every tenth day. To let the hair grow long would have been improper; therefore the Lord commands them to poll-cut the hair short, but not to shave.
Read AdamClarke on Ezekiel 44 →CambridgeThe Cambridge Bible for Schools and Colleges20. The priests shall poll or cut the hair of their heads, and neither shave their heads bald nor let the hair flow loose. Shaving the head bald was a sign of mourning (Leviticus 21:5; Leviticus 21:10, cf. Ezekiel 24:17), and forbidden both to priests and people as a practice of the heathen (Deuteronomy 14:1); though the prophets frequently refer to it as a token of disaster and mourning; Isaiah 3:24; Isaiah 22:12; Jeremiah 16:6; Amos 8:10; Micah 1:16. Leviticus 10:6 indicates that letting the hair flow loose and dishevelled was also a sign of grief. The phrase appears used both of this practice and of the Nazirite custom of allowing the hair to remain uncut (Numbers 6:5, cf. Numbers 5:18).
Read Cambridge on Ezekiel 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. The hair was regarded as the seat of life by every ancient nation (note Ezekiel 5:14), and very probably when the hair was shaved off it was offered to the deity (compare Numbers 6:18),
Read Daniel Denison Whedon on Ezekiel 44 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They must not shave their heads or let their hair grow long, but must carefully trim their hair.
“‘“They shall not shave their heads, or allow their locks to grow long. They shall only cut off the hair of their heads.
They must not shave their heads or let their hair grow long, but must carefully trim their hair.
“‘They must not shave their heads nor let their hair grow long; they must only trim their heads.
Tyndale line
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only cut off the hair of their heads.
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
They shall not also shaue their heades, nor suffer their lockes to growe long, but rounde their heades.
Strictly literal
Neither shall they shave their heads, nor suffer their locks to grow long: they shall duly poll their heads.
And their head they do not shave, and the lock they do not send forth; they certainly poll their heads.
And they do not shave their head, and they do not send forth the lock; they certainly trim their heads.
And their heads shall they not shave close, nor suffer their hair to grow long: they shall only crop [the hair of] their heads.
Also they must neither shave their heads nor allow their hair to hang loosely, but they must trim the hair of their heads.
From the Latin
Neither shall they shave their heads, nor wear long heir: but they shall only poll their heads.
Simplified
They are not permitted to shave their heads or let their hair grow long; they must have a proper haircut.
They are not to have all the hair cut off their heads, and they are not to let their hair get long, but they are to have the ends of their hair cut.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 9 of the 10 words matched. The Septuagint's translation maintains the essence of the Hebrew text, although it presents the information in a different order.
וְרֹאשָׁם֙ לֹ֣א יְגַלֵּ֔חוּ וּפֶ֖רַע לֹ֣א יְשַׁלֵּ֑חוּ כָּס֥וֹם יִכְסְמ֖וּ אֶת־ רָאשֵׁיהֶֽם׃
9 of the 10 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 44:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3mp
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
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
פֶּ֫רַע (pera`) refers to hair, specifically long hair or locks. It is derived from a root meaning to be disheveled. The term can also imply a leader, though this usage is less common. The entries highlight its primary focus on hair in a physical sense.
פֶּ֫רַע n.[m.] long hair of head, locks
base
H6545 פֶּ֫רַע
6545 pera` peh'-rah
from 6544; the hair (as dishevelled):--locks.
see HEBREW for 06544
פֶּ֫רַע (pe.ra) — lock.
1) hair, long hair (of head), locks
2) leader
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
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
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-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
כָּסַם (kacam) is a Hebrew verb meaning to shear or clip. It appears in the Qal form and is specifically referenced in Ezekiel 44:20. The entries indicate that it is a primitive root, but there are no significant disagreements among the lexicons regarding its meaning.
[כָּסַם] vb. shear, clip:—only Qal Ez 44:20
ref
H3697 כָּסַם
3697 kacam kaw-sam'
a primitive root; to shear:--X only, poll. Compare 3765.
see HEBREW for 03765
כָּסַם (ka.sam) — to shear.
(Qal) to cut, clip, trim, shear
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
כָּסַם (kacam) is a Hebrew verb meaning to shear or clip. It appears in the Qal form and is specifically referenced in Ezekiel 44:20. The entries indicate that it is a primitive root, but there are no significant disagreements among the lexicons regarding its meaning.
[כָּסַם] vb. shear, clip:—only Qal Ez 44:20
ref
H3697 כָּסַם
3697 kacam kaw-sam'
a primitive root; to shear:--X only, poll. Compare 3765.
see HEBREW for 03765
כָּסַם (ka.sam) — to shear.
(Qal) to cut, clip, trim, shear
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The only non-modern use is in Jer 2:33, "How trimmest thou thy way to seek love!" used for yatabh, "to make good," here "to study out," and the whole phrase means "to walk in an artificial manner," "like a courtesan."
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
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp