Leviticus 13:23 — Word Study
WLCוְאִם־ תַּחְתֶּ֜יהָ תַּעֲמֹ֤ד הַבַּהֶ֙רֶת֙ לֹ֣א פָשָׂ֔תָה צָרֶ֥בֶת הַשְּׁחִ֖ין הִ֑וא וְטִהֲר֖וֹ הַכֹּהֵֽן׃ ס
BSABut ifʼim the spotbôhereth [bright mark, inflamed area] remainsʻâmad▸ unchangedtachath [stays in its place] and does notlôʼ [will not, is not able to] spreadpâsâh■ [grow, become larger] ithûwʼ is only the scartsârebeth [nothing more than, mark, sign] from the boilshᵉchîyn [inflamed spot, burning ulcer] and the priestkôhên [spiritual leader, mediator] shall pronounce him cleanṭâhêr [declare, make clean, pure, ceremonially acceptable]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| תַּחְתֶּ֜יהָ | in place its | Noun common masculine plural construct, suffix |
| תַּעֲמֹ֤ד | it will stay | Verb, Qal, imperfect third person feminine singular |
| הַבַּהֶ֙רֶת֙ | the bright spot | Particle, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| פָשָׂ֔תָה | it has spread | Verb, Qal, perfect third person feminine singular |
| צָרֶ֥בֶת | [is] [the] scar of | Noun common, feminine singular construct |
| הַשְּׁחִ֖ין | the boil | Particle, noun common masculine singular absolute |
| הִ֑וא | it | Pronoun |
| וְטִהֲר֖וֹ | and he will declare pure him | Verb piel sequential perfect third person masculine singular, suffix |
| הַכֹּהֵֽן׃ ס | the priest | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if the spot remains unchanged and does not spread, it is only the scar from the boil, and the priest shall pronounce him clean. |
| KJV | But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean. |
| ASV | But if the bright spot stay in its place, and be not spread, it is the scar of the boil; and the priest shall pronounce him clean. |
| YLT | and if in its place the bright spot stay — it hath not spread — it [is] an inflammation of the ulcer; and the priest hath pronounced him clean. |
| WEB | But if the bright spot stays in its place, and hasn’t spread, it is the scar from the boil; and the priest shall pronounce him clean. |
| BBE | But if the bright mark keeps in the same place and gets no greater, it is the mark of the old wound, and the priest will say that he is clean. |
Where they part company is in the interpretation of the scar, with no significant variation in the translations.
The sentence is structured around a main clause with supporting adverbial and predicate clauses, clearly outlining the conditions and conclusion.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהִיא
verbעָמַד
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 — Leviticus 13:23
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 — Guidelines for Skin Diseasesgenerated
Leviticus 13:23 is part of the laws regarding skin diseases, outlining how a priest should assess a person's condition. If a spot on the skin remains unchanged and does not spread, it is identified as a scar from a boil, allowing the priest to declare the individual clean. This reflects the broader theme of purity and health in the community, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 38:26 | Judah recognized the items and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not have relations with her again. |
| 2 | 2 Samuel 12:13 | Then David said to Nathan, “I have sinned against the LORD.” “The LORD has taken away your sin,” Nathan replied. “You will not die. |
| 3 | 2 Chronicles 19:2–3 | Jehu son of Hanani the seer went out to confront him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you. |
| 4 | Job 34:31–32 | Suppose someone says to God, ‘I have endured my punishment; I will offend no more. |
| 5 | Job 40:4–5 | “Behold, I am insignificant. How can I reply to You? I place my hand over my mouth. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — צָרֶ֥בֶת, tza.Re.vetgenerated
The word צָרֶ֥בֶת (tza.re.vet) refers to a scar, specifically one that results from burning or inflammation. It is derived from a root meaning burning, indicating its connection to skin conditions and injuries.
In this verse, it signifies that the spot in question is not a new infection but rather a remnant of a previous boil, which is crucial for the priest's assessment of cleanliness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וְטִהֲר֖וֹ (ve.ti.ha.Ro) governs the main clause, while several phrases describe the conditions of the spot. The structure emphasizes the relationship between the unchanged state of the spot and the priest's declaration.
The sentence includes an adverbial clause indicating the condition of the spot, a subject clause, and a predicate clause, creating a clear and logical flow of information.
Septuagint Backgroundgenerated
The Septuagint uses the term οὐλὴ to translate צָרֶ֥בֶת, indicating a scar. This choice reflects a focus on the physical mark left by the boil, aligning with the Hebrew understanding of a scar as a remnant of a previous condition.
The consistency in translation shows that the Septuagint interprets the Hebrew term in a similar manner, emphasizing the significance of the scar in the context of cleanliness.
In plain words — the whole versegenerated
Leviticus 13:23 explains that if a spot on the skin remains unchanged and does not spread, it is only a scar from a boil. The priest will then declare the person clean. This guideline helps maintain the community's purity by ensuring that those with skin conditions are properly assessed.
Frequently Asked Questionsgenerated
It means that the spot has not changed in appearance or size, indicating it is not a sign of a new infection.
The priest serves as a mediator between God and the people, ensuring that the laws regarding purity are followed.
The scar indicates that the person had a boil that has healed, allowing them to be declared clean rather than remaining unclean.
It is part of a larger set of guidelines in Leviticus that govern health and purity within the community.
Reflection Questionsgenerated
- What practices can I adopt to maintain physical and spiritual cleanliness in my life?
- How can I support others who may be struggling with health issues or societal judgments?
- In what ways can understanding these laws help me appreciate the significance of cleanliness in my own community?
- How do I see the principles of purity and healing reflected in my daily life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 13:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if the bright spot stay in his place, [and] spread not,.... Continues as it was when first viewed: it [is] a burning boil; but not a plague of leprosy: and the priest shall pronounce him clean;
Read John Gill on Leviticus 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe flesh also, in which, even in the skin thereof, was a boil, and is healed, a boil , [ shªchiyn (H7822), a burning sore, an inflamed ulcer; Septuagint, helkos]; and
Read Robert Jamieson on Leviticus 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 13:23 But if the bright spot stay in his place, [and] spread not, it [is] a burning boil; and the priest shall pronounce him clean.Ver. 23. But if the bright spot stay.] Sin, if it reign not, is not imputed; for "we are not under the law, but under grace."
Read John Trapp on Leviticus 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) But if the bright spot stay.—As the spreading of the spot is a sure sign of the disease lurking in the system, its continuing in the same condition showed that it was simply the re-opening of the boil. The priest is therefore to pronounce the patient clean, or clear of leprosy.
Read Charles John Ellicott on Leviticus 13 →
CambridgeThe Cambridge Bible for Schools and Colleges23. the scar of the boil] The Heb. for ‘scar’ occurs only here and in Leviticus 13:28. It is from a root signifying ‘to burn,’ which is found in Ezekiel 20:47 (Heb. 21:3), ‘all faces … shall be burnt.’
Read Cambridge on Leviticus 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleA burning boil - Rather, the scar of the ulcer; literally, “the burn of the ulcer.”
Read Albert Barnes on Leviticus 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Bright spot… spread not — Diffusiveness is the decisive symptom of this disease.
Read Daniel Denison Whedon on Leviticus 13 →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
But if the spot remains unchanged and does not spread, it is only the scar from the boil, and the priest shall pronounce him clean.
But if the bright spot stays in its place, and hasn’t spread, it is the scar from the boil; and the priest shall pronounce him clean.
But if the spot remains unchanged and does not spread, it is only the scar from the boil, and the priest shall pronounce him clean.
But if the bright spot stays in its place and has not spread, it is the scar of the boil, so the priest is to pronounce him clean.
Tyndale line
But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.
But if the bright spot stay in its place, and be not spread, it is the scar of the boil; and the priest shall pronounce him clean.
But if the bright spot stay in its place, and be not spread, it is the scar of the boil; and the priest shall pronounce him clean.
But if the bright spot shall stay in its place, and not spread, it is a burning boil; and the priest shall pronounce him clean.
But if the spot continue in his place, and growe not, it is a burning bile: therefore the Priest shall declare him to be cleane.
Strictly literal
But if the bright spot have remained in its place, [and] have not spread, it is the scar of the boil; and the priest shall pronounce him clean.
and if in its place the bright spot stay — it hath not spread — it [is] an inflammation of the ulcer; and the priest hath pronounced him clean.
and if the bright spot stays in its place—it has not spread—it [is] an inflammation of the ulcer; and the priest has pronounced him clean.
But if the bright spot remain in its place, and spread not, it is a scar of the inflammation; and the priest shall pronounce him clean.
But if the bright spot stays in its place and has not spread, then it is the scar of the boil, and the priest must pronounce him clean.
From the Latin
But if it stay in its place, it is but the scar of an ulcer, and the man shall be clean.
Simplified
But if the spot stays the same and doesn't spread, it's just the scar from the boil, and the priest will declare them clean.
But if the bright mark keeps in the same place and gets no greater, it is the mark of the old wound, and the priest will say that he is clean.
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 agree on the wording of this verse, with the Samaritan Pentateuch differing in two words: it uses פשׂתה (spread) instead of פָשָׂ֔תָה and היא (she) instead of הִ֑וא. This indicates a slight variation in the understanding of the subject.
וְאִם־ תַּחְתֶּ֜יהָ תַּעֲמֹ֤ד הַבַּהֶ֙רֶת֙ לֹ֣א פָשָׂ֔תָה צָרֶ֥בֶת הַשְּׁחִ֖ין הִ֑וא וְטִהֲר֖וֹ הַכֹּהֵֽן׃ ס
11 of the 11 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.
ואם תחתיה תעמד הבהרת לא פשׂתה צרבת השׁחין היא וטהרו הכהן
2 words differ from the Masoretic Text: פשׂתה (spread), היא (she)
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 Leviticus 13:23
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
sta: Is derived from two distinct forms. From one derivation it has the meaning "to stand" and so "to continue in one place" (Ge 8:10; Le 13:23,28, etc.), "to forbear to act" (Ru 1:13), "to rest," "to be trustful" (King James Version, the English Revised Version Isa 10:20; see below). Transitively it means "to cause to stay," "to hinder" (Da 4:35, etc.), and "stay" as a noun means "cessation of progress"' (Le 13:5,37), "sojourn." From the second derivation the verb means "to support" (Ex 17:12;
בַּהֶ֫רֶת (bohereth) refers to a bright or whitish spot on the skin, often associated with conditions like leprosy, scars, or blisters. It is a feminine active participle derived from a related term. The entries emphasize its appearance as a skin condition, without significant disagreement among the lexicons.
בַּהֶ֫רֶת n.f. brightness, bright spot
base
H934 בַּהֶ֫רֶת
934 bohereth bo-heh'-reth
feminine active participle of the same as 925; a whitish spot
on the skin:--bright spot.
see HEBREW for 0925
בַּהֶ֫רֶת (bo.he.ret) — bright spot.
1) white patch of skin, brightness, bright spot (on skin)
2) (CLBL) bright spot, scar, blister, boil
2a) resulting from fire
2b) resulting from inflammation of the skin
2c) possible sign of leprosy
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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
פָּשָׂה (pasah) is a primitive root meaning 'to spread.' The entries indicate that it is used intransitively, focusing on the action of spreading without specifying an object. The Brown-Driver-Briggs lexicon notes it as a verb, while Strong's and the Translators Brief Hebrew Lexicon confirm the same meaning.
פָּשָׂה 21 vb. spread, intrans.
base
H6581 פָּשָׂה
6581 pasah paw-saw'
a primitive root; to spread:--spread.
פָּשָׂה (pa.sah) — to spread.
(Qal) to spread
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
צָרָב (tsareb) means burning or scorching, while צָרֶ֫בֶת (tsarebeth) refers to a scab or scar, literally a burning or scorching mark from a sore. The word is derived from a root meaning conflagration and can denote inflammation as well. It appears in Proverbs 16:27.
[צָרָב] adj. burning, scorching;—Pr 16:27
ref
צָרֶ֫בֶת n.f. scab, scar, of a sore (lit. a burning, scorching)
base
H6867a צָרָב burning, scorching H6867b צָרֶ֫בֶת scab, scar, of a sore (lit. a burning, scorching)
6867 tsarebeth tsaw-reh'-beth
from 6686; conflagration (of fire or disease):--burning,
inflammation.
see HEBREW for 06686
צָרָב (tsa.tav) — burning.
adj
burning, scorching
צָרֶ֫בֶת (tsa.re.vet) — scar.
scab, scar of a sore
N-fs — Noun common · feminine singular constructHNcfsc
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…
שְׁחִין (shchiyn) refers to a boil or an inflamed spot, often associated with skin eruptions or ulcers. The term is linked to a root that likely means to burn, indicating inflammation. It can pertain to conditions affecting both humans and animals, including leprosy.
שְׁחִין n.m. boil, coll. eruption
base
H7822 שְׁחִין boil, coll. eruption
7822 shchiyn shekh-een'
from an unused root probably meaning to burn; inflammation,
i.e. an ulcer; --boil, botch.
שְׁחִין (she.chin) — boil.
1) boil, inflamed spot, inflammation, eruption
1a) of man, leprosy, of man and beast
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Boil
(rendered “botch” in Deut. 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.
[MEDICINE]
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Conj | V-Piel-3ms | Suff — Verb piel sequential perfect third person masculine singular · suffixHc/Vpq3ms/Sp3ms
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
