Judges 20:16 — Word Study
WLCמִכֹּ֣ל׀ הָעָ֣ם הַזֶּ֗ה שְׁבַ֤ע מֵאוֹת֙ אִ֣ישׁ בָּח֔וּר אִטֵּ֖ר יַד־ יְמִינ֑וֹ כָּל־ זֶ֗ה קֹלֵ֧עַ בָּאֶ֛בֶן אֶל־ הַֽשַּׂעֲרָ֖ה וְלֹ֥א יַחֲטִֽא׃ פ
BSAAmong allkôl [every single one, the entire group] thesezeh soldiersʻam [experienced warriors, skilled fighters] there were 700shebaʻ [seven hundred, a large number] selectbâchar [chosen, specially picked] left-handersʼiṭṭêr [lefthanded, having limited use of the right hand] each of whomkôl could slingqâlaʻ [to throw with a circular motion, to hurl] a stoneʼeben [a rock, a small projectile] atʼêl a hairsaʻărâh [a single strand, a tiny target] withoutlôʼ missingchâṭâʼ▸ [not erring, with complete accuracy]
| Greek | English | Parsing |
|---|---|---|
| מִכֹּ֣ל׀ | [were] from all | Preposition, noun common masculine singular construct |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| הַזֶּ֗ה | this | Particle, particle |
| שְׁבַ֤ע | seven | Noun common, both singular construct |
| מֵאוֹת֙ | hundred | Noun common, feminine plural absolute |
| אִ֣ישׁ | man | Noun common, masculine singular absolute |
| בָּח֔וּר | chosen | Verb, Qal, participle (passive) masculine singular |
| אִטֵּ֖ר | impeded | Adj |
| יַד־ | [the] hand of | Noun common, both singular construct |
| יְמִינ֑וֹ | right his | Noun common feminine singular construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| זֶ֗ה | this | Particle |
| קֹלֵ֧עַ | [was] slinging | Verb, Qal, participle (active) masculine singular |
| בָּאֶ֛בֶן | with the stone | Preposition, noun common feminine singular absolute |
| אֶל־ | to | Preposition |
| הַֽשַּׂעֲרָ֖ה | the single hair | Particle, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| יַחֲטִֽא׃ פ | he missed | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Among all these soldiers there were 700 select left-handers, each of whom could sling a stone at a hair without missing. |
| KJV | Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss. |
| ASV | Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at a hair-breadth, and not miss. |
| YLT | among all this people [are] seven hundred chosen men, bound of their right hand, each of these slinging with a stone at the hair, and he doth not err. |
| WEB | Among all these soldiers there were seven hundred chosen men who were left-handed. Every one of them could sling a stone at a hair and not miss. |
| BBE | Who were left-handed, able to send a stone at a hair without error. |
All translations agree on the essential meaning of the verse, emphasizing the skill and uniqueness of the left-handed soldiers.
The sentence structure features a main clause followed by descriptive and prepositional phrases that elaborate on the soldiers' abilities.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּחַר
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 — Judges 20:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Benjamite Warriorsgenerated
Judges 20:16 describes the Benjamite soldiers, particularly noting their unique skill set among the Israelite forces. This detail emphasizes their abilities in battle, especially in the context of a significant conflict. The passage illustrates the military readiness of the tribes of Israel as they prepare to confront the Benjamites, showcasing the diversity of skills within their ranks.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 3:15 | And again they cried out to the LORD, and He raised up Ehud son of Gera, a left-handed Benjamite, as their deliverer. So they sent him with tribute to Eglon king of Moab. |
| 2 | 1 Chronicles 12:2 | they were archers using both the right and left hands to sling stones and shoot arrows; and they were Saul’s kinsmen from Benjamin): |
| 3 | 1 Samuel 17:40–49 | And David took his staff in his hand, selected five smooth stones from the brook, and put them in the pouch of his shepherd’s bag. And with his sling in hand, he approached the Philistine. |
| 4 | 1 Samuel 25:29 | And should someone pursue you and seek your life, then the life of my lord will be bound securely by the LORD your God in the bundle of the living. But He shall fling away the lives of your enemies like stones from a sling. |
| 5 | 2 Chronicles 26:14 | Uzziah supplied the entire army with shields, spears, helmets, armor, bows, and slingstones. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אִטֵּ֖ר, 'i.Tergenerated
The Hebrew word אִטֵּ֖ר ('itter) means 'left-handed' and is derived from a root implying being impeded or restricted, particularly in the use of the right hand. This term highlights a specific physical characteristic that sets these soldiers apart.
In this context, the left-handedness of the soldiers is not just a detail; it suggests a unique advantage in combat, as their unconventional throwing style may have made them more unpredictable and skilled in slinging stones.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, emphasizing the skill and uniqueness of the left-handed soldiers.
Sentence Structuregenerated
The main clause of the verse is introduced by the phrase indicating the presence of soldiers, followed by a series of descriptive phrases that specify their characteristics and abilities. The structure emphasizes the uniqueness of the left-handed soldiers.
The finite verb קֹלֵ֧עַ (ko.Le.a') serves as the focal point, with the surrounding phrases elaborating on the soldiers' skills and the precision of their actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word קֹלֵ֧עַ is rendered with the Greek term σφενδονῆται, which also conveys the idea of slinging. This choice reflects an understanding of the action involved in the context of warfare.
The translation choice indicates a direct correspondence in meaning, preserving the emphasis on the skillful act of slinging stones with precision.
In plain words — the whole versegenerated
Judges 20:16 tells us that among the soldiers, there were 700 left-handed men who were especially skilled at slinging stones accurately. This detail highlights their unique ability in battle, making them valuable warriors.
Frequently Asked Questionsgenerated
Being left-handed indicates a unique skill set, which may have provided these soldiers with an advantage in combat situations.
The number 700 suggests a considerable force of skilled warriors, indicating the strength and capability of the Benjamite troops.
This verse highlights the specific abilities of the Benjamites, contributing to the narrative of conflict between the tribes of Israel.
The description emphasizes the importance of diverse skills in a military context and the value of unique abilities in achieving success.
Reflection Questionsgenerated
- What unique skills do I possess that can contribute to my community?
- How can I appreciate and support the diverse abilities of those around me?
- In what ways can unconventional approaches lead to success in challenging situations?
- How does understanding the context of these soldiers enhance my reading of the passage?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 20:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAmong all this people there were seven hundred chosen men lefthanded,.... According to Ben Gersom, these were the seven hundred men of Gibeah; but this does not appear from the text, but, on the
Read John Gill on Judges 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAmong all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss. Left-handed; every one could sling. The sling was one of the earliest weapons used in war.
Read Robert Jamieson on Judges 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLeft-handed, Heb. shut up on their right hand, i.e. using their left hand instead of their right. Every one could sling stones at an hair breadth, and not miss; an hyperbolical expression, signifying that they could do this with great exactness. There are many parallel instances in historians of persons that could throw stones or shoot arrows with great certainty, so as seldom or never to miss; of which see my Latin Synopsis. And this was very considerable, and one ground of the Benjamites’ confidence, because in those times they had no guns.
Read Matthew Poole on Judges 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 20:16 Among all this people [there were] seven hundred chosen men lefthanded; every one could sling stones at an hair [breadth], and not miss.Ver. 16. Lefthanded; every one could sling stones, &c.] See Judges 3:15. David had an excellency in slinging: so had Domitian and Commodus the Emperors. The Indians are much commended for their faculty herein by Philostratus and Plutarch. The Boeotians and the Baleares in Spain were bred up to it of children, their mothers allowing them no more meat than they could hit with a sling stone. We have musketeers amongst us that are notable marksmen, as they call them.
Read John Trapp on Judges 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Seven hundred chosen men.—These words are omitted in the LXX. and Vulg. Left handed.—The same phrase as that employed in Judges 3:15. Could sling stones at an hair breadth, and not miss.—The expression is perfectly simple, and merely implies extreme accuracy of aim. Bochart’s attempt (Hieroz. Ii. 162) to explain it by a passage in Quintus Smyrnœus, which says that archers used to contend which should be able to shoot off the horsehair crest of a helmet, is a mere specimen of learning fantastically misapplied. Skill with the sling was not confined to the Benjamites, as we see from the case of David (1 Samuel 17:49). The sling is the natural weapon of a people which is poor and…
Read Charles John Ellicott on Judges 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Left-handed] They were ambidexters - could use the right hand and the left with equal ease and effect. See Clarke on Jude 3:15. Could sling stones at a hair - and not miss] ולא יחטא velo yachati, and not sin: καιουκεξαμαρτανοντες; Sept. Here we have the true import of the term sin; it signifies simply to miss the mark, and is well translated in the New Testament by αμαρτανω, from α, negative, and μαρπτω, to hit the mark. Men miss the mark of true happiness in aiming at sensual gratifications; which happiness is to be found only in the possession and enjoyment of the favour of God, from whom their passions continually lead them. He alone hits the mark, and ceases from sin, who…
Read AdamClarke on Judges 20 →CambridgeThe Cambridge Bible for Schools and Colleges16. Then, keeping the text of this v. as it stands, we are told that the Benjamite host included a company of 700 left-handed and exceptionally skilful warriors, just as David’s army was strengthened by a similar band, 1 Chronicles 12:2. Josephus understood the narrative in this way, Ant. Judges 20:2; Judges 20:10. The alternative is to omit the first half of this verse, and make the 700 chosen men refer to the inhabitants of Gibeah, and every one (rather, all this army) could sling … and not miss refer to the entire host. But this does not seem natural, and to cut out left-handed as merely borrowed from Judges 3:15 is to remove a feature which has the appearance of originality.
Read Cambridge on Judges 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Lefthanded — See on Judges 3:15. Sling stones at a hair breadth — Literally, to the hair. Seven hundred men thus disciplined argues that this lefthanded skill of Benjamin was acquired.
Read Daniel Denison Whedon on Judges 20 →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
Among all these soldiers there were 700 select left-handers, each of whom could sling a stone at a hair without missing.
Among all these soldiers there were seven hundred chosen men who were left-handed. Every one of them could sling a stone at a hair and not miss.
Among all these soldiers there were 700 select left-handers, each of whom could sling a stone at a hair without missing.
Among this army were seven hundred specially-trained left-handed soldiers. Each one could sling a stone and hit even the smallest target.
Tyndale line
Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss.
Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at a hair-breadth, and not miss.
Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair-breadth, and not miss.
Among all this people there were seven hundred chosen men left-handed; every one could sling stones to a hair -breadth , and not miss.
Of all this people were seuen hundreth chosen men, being left handed: all these could sling stones at an heare breadth, and not faile.
Strictly literal
Among all this people there were seven hundred chosen men left-handed; all these slang stones at a hair [breadth], and missed not.
among all this people [are] seven hundred chosen men, bound of their right hand, each of these slinging with a stone at the hair, and he doth not err.
among all this people [are] seven hundred chosen men, their right hand bound, each of these slinging with a stone at the hair, and he does not err.
Among all this people there were seven hundred chosen men lame in the right hand: every one of these could sling a stone at a hair, and would not miss.
Among all these soldiers were seven hundred chosen men who were left-handed. Each of them could sling a stone at a hair and not miss.
From the Latin
Who were seven hundred most valiant men, fighting with the left hand as well as with the right: and slinging stones so sure that they could hit even a hair, and not miss by the stone’s going on either side.
Simplified
Making up part of this army were seven hundred experienced soldiers who used their left hands. All of them could fire a slingshot and not miss by even a hair's breadth.
Who were left-handed, able to send a stone at a hair without error.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 14 of the 18 words matched. The Septuagint reflects a similar understanding of the soldiers' capabilities, though its word order differs from the Hebrew.
מִכֹּ֣ל׀ הָעָ֣ם הַזֶּ֗ה שְׁבַ֤ע מֵאוֹת֙ אִ֣ישׁ בָּח֔וּר אִטֵּ֖ר יַד־ יְמִינ֑וֹ כָּל־ זֶ֗ה קֹלֵ֧עַ בָּאֶ֛בֶן אֶל־ הַֽשַּׂעֲרָ֖ה וְלֹ֥א יַחֲטִֽא׃ פ
14 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 Judges 20:16
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular constructHNcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
hun'-dred (me'-ah; hekaton).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
אִטֵּר (itter) is an adjective meaning 'left-handed' or 'shut up, bound.' It derives from the root word associated with the concept of being impeded, particularly in the use of the right hand. The entries indicate that it specifically refers to left-handedness, without significant disagreement among lexicons.
אִטֵּר adj. shut up, bound
base
H334 אִטֵּר
334 'itter it-tare'
from 332; shut up, i.e. impeded (as to the use of the right
hand):--+ left-handed.
see HEBREW for 0332
אִטֵּר (it.ter) — lefthanded.
bound, impeded (on the right, ie, left-handed), shut, shut up
Adj — AdjHAamsa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc — Noun common · both singular constructHNcbsc
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…
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
קָלַע (qala`) is a Hebrew verb with two primary meanings: to sling or hurl forth, and to carve. The word suggests a circular motion, applicable in both contexts. It appears in various forms, including participles, and is noted in the Brown-Driver-Briggs lexicon for its use in slinging stones.
[קָלַע] vb. sling, hurl forth
Qal one slinging (with) a stone at a hair
Pi. and he slang (sc. the stone)
base
קָלַע vb. carve
base
H7049a קָלַע sling, hurl forth H7049b קָלַע carve
7049 qala` kaw-lah'
a primitive root: to sling: also to carve (as if a circular
motion, or into light forms):--carve, sling (out).
קָלַע (qa.la) — to sling.
1) to sling, hurl forth
1a) (Qal)
1a1) to sling
1a2) slinger (participle)
1b) (Piel) to sling
קָלַע (qa.la) — to carve.
(Qal) to carve
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
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)
Prep — PrepositionHR
שַׂעֲרָה (sa`arah) refers to hair, specifically a single hair or hairiness. It is a feminine noun derived from the root word for hair. The entries consistently define it in this way, with no significant disagreement among the lexicons.
שַׂעֲרָה n.f. a hair, nom. unit
base
H8185 שַׂעֲרָה
8185 sa`arah sah-ar-aw'
feminine of 8181; hairiness:--hair.
see HEBREW for 08181
שַׂעֲרָה (sa.a.rah) — hair.
a single hair
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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)
Conj | Part — Conjunction · particleHC/Tn
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms