Leviticus 13:24 — Word Study
WLCא֣וֹ בָשָׂ֔ר כִּֽי־ יִהְיֶ֥ה בְעֹר֖וֹ מִכְוַת־ אֵ֑שׁ וְֽהָיְתָ֞ה מִֽחְיַ֣ת הַמִּכְוָ֗ה בַּהֶ֛רֶת לְבָנָ֥ה אֲדַמְדֶּ֖מֶת א֥וֹ לְבָנָֽה׃
BSAWhenkîy there ishâyâh▸ a burnmikvâh [a fiery burning, a hot burning] on someone’s skinʻôwr [the body's outer covering, flesh and skin] and the rawmichyâh [area] of the burnmikvâh [the quick flesh, the diseased flesh] becomeshâyâh■ [is healed, has a bright spot] reddish-whitelâbân [somewhat reddish, having a red and white color] orʼôw whitelâbân [a bright white, pure and clean]
| Greek | English | Parsing |
|---|---|---|
| א֣וֹ | or | Conjunction |
| בָשָׂ֔ר | flesh | Noun common, masculine singular absolute |
| כִּֽי־ | if | Particle |
| יִהְיֶ֥ה | it will be | Verb, Qal, imperfect third person masculine singular |
| בְעֹר֖וֹ | on skin its | Preposition, noun common masculine singular construct, suffix |
| מִכְוַת־ | a burn of | Noun common, feminine singular construct |
| אֵ֑שׁ | fire | Noun common, both singular absolute |
| וְֽהָיְתָ֞ה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| מִֽחְיַ֣ת | [the] raw spot of | Noun common, feminine singular construct |
| הַמִּכְוָ֗ה | the burn | Particle, noun common feminine singular absolute |
| בַּהֶ֛רֶת | a bright spot | Noun common, feminine singular absolute |
| לְבָנָ֥ה | white | Adj |
| אֲדַמְדֶּ֖מֶת | reddish | |
| א֥וֹ | or | Conjunction |
| לְבָנָֽה׃ | white | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When there is a burn on someone’s skin and the raw area of the burn becomes reddish-white or white, |
| KJV | ¶ Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; |
| ASV | Or when the flesh hath in the skin thereof a burning by fire, and the quick flesh of the burning become a bright spot, reddish-white, or white; |
| YLT | 'Or when flesh hath in its skin a fiery burning, and the quickening of the burning, the bright white spot, hath been very red or white, |
| WEB | “Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white, |
| BBE | Or if there is a burn on the skin of the flesh, and if the diseased flesh in the burn becomes a bright place, red and white or white, |
Where they part company is לָבָן — see How Translations Differ.
The structure is built around a main clause with additional phrases providing context about the burn and its characteristics.






7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbהָיָה
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 13:24
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 — Laws Regarding Skin Diseasesgenerated
Leviticus 13:24 discusses the examination of skin conditions, specifically those resulting from burns. The priest plays a crucial role in assessing whether the burn has healed and what its appearance indicates about the individual's cleanliness. This examination is part of the broader laws concerning skin diseases, which highlight the importance of physical health and ritual purity in the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:24 | Instead of fragrance there will be a stench; instead of a belt, a rope; instead of styled hair, baldness; instead of fine clothing, sackcloth; instead of beauty, shame. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — מִכְוַת, mikvatgenerated
The Hebrew word מִכְוָה (*mikhvah*) refers specifically to a burn or a burn scar, indicating a mark left by fire. It is derived from a root meaning 'to burn' and is used in contexts that discuss skin conditions, emphasizing its association with physical injuries caused by fire.
This noun is feminine singular and appears in the context of evaluating skin conditions, particularly in Leviticus. It highlights the significance of understanding the nature of burns in relation to health and 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. The BSB uses burn for מִכְוַת, while the KJV and others also use burn but add fire to emphasize the cause.
Where others part company with the BSB they part company over the word לָבָן — white (ASV, BSB, WEB) versus somewhat reddish (KJV, GNV). The KJV leans toward a more descriptive interpretation of the color.
Sentence Structuregenerated
The main verb יִהְיֶ֥ה (*yihyeh*) governs the entire sentence, indicating a future condition regarding the burn. The structure includes several phrases: a prepositional phrase specifying the location of the burn, a noun phrase identifying the subject, and an adjective phrase describing the color of the burn.
The sentence is built around this main verb, with additional clauses providing detail about the burn's characteristics and the implications for cleanliness.
Septuagint Backgroundgenerated
The Septuagint translates מִכְוַת as κατάκαυμα, which also refers to a burn. This choice maintains the focus on the physical injury caused by fire, similar to the Hebrew.
This reflects a consistent understanding of the condition being described, as both texts emphasize the need for examination and the implications for ritual purity.
In plain words — the whole versegenerated
Leviticus 13:24 describes how a burn on someone's skin is examined for its appearance. If the burned area turns reddish-white or white, it indicates a specific condition that the priest must assess to determine cleanliness.
Frequently Asked Questionsgenerated
The term 'burn' refers to a physical injury caused by fire, which leaves a mark on the skin that needs to be examined.
The color of the burn helps the priest determine whether the person is clean or unclean, which is crucial for maintaining ritual purity.
The priest is responsible for examining the burn and making a judgment about the individual's cleanliness based on its appearance.
This verse is part of a larger set of laws in Leviticus that address various skin diseases and conditions, emphasizing the importance of health and purity in the community.
Reflection Questionsgenerated
- What can we learn about the importance of physical health from this verse?
- How does the examination of skin conditions reflect on the community's understanding of purity?
- In what ways do we assess conditions in our own lives that require careful evaluation?
- What does this verse teach us about the role of authority figures in matters of health and well-being?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 13:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr if there be [any] flesh, in the skin whereof [there is] a hot burning,.... Or "a burning of fire" (r): it is asked, what is a burning?
Read John Gill on Leviticus 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOr if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; a hot burning , [ mikwat (H4348) 'eesh
Read Robert Jamieson on Leviticus 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA hot burning, Heb. a burning of fire, by the touch of any hot iron, or burning coals, which doth naturally and usually make an ulcer or sore in which the following spot is. Or white, i.e. or only white, without any mixture of red in it. This clause seems to overthrow that exposition of the Hebrew word adamdam which is given by a learned man, , because this colour which is here said to be only white, is distinguished from that which is here called adamdam, which therefore must be some other colour than that of snow, which though very light or bright, yet is only white.
Read Matthew Poole on Leviticus 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Or if there be any flesh, in the skin whereof there is.—Rather, or if there is in the skin of the flesh. As a burn or inflammation arising from contact with pitch or hot water was adduced in Leviticus 13:18, the verse before us specifies a sore, pustule, or blister occasioned by “a burning of fire,” as the Margin of the Authorised Version rightly has it, and not a hot burning, as it is in the text. The ancient canons distinctly define this by “that which is burnt with a coal or with embers, whatsoever is from the force of actual fire, is the burning here meant,” in contradistinction to the burn or inflammation mentioned in Leviticus 13:18. And the quick flesh that burneth.—Rather, and…
Read Charles John Ellicott on Leviticus 13 →
CambridgeThe Cambridge Bible for Schools and CollegesLeprosy developing in the place of an old boil or a burn (18–28) The distinguishing marks of leprosy are similar to those already indicated; it would seem that in these cases they are more easily recognised, for only one shutting up for seven days is required. The Heb. word (shĕ ?ḥ ?în) for ‘boil’ is used of Hezekiah (2 Kings 20:7) and Job (Job 2:7); also for ‘the botch (boil R.V.) of Egypt’ (Deuteronomy 28:17). As Egypt was notorious for malignant skin diseases, this expression may denote some form of leprosy.
Read Cambridge on Leviticus 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe sense of this verse is: “Or if there be flesh of which the skin has been affected by severe inflammation, and the sore of the inflammation has become a glossy spot, somewhat reddish or white.”
Read Albert Barnes on Leviticus 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. A hot burning — The Hebrew is, “a burning of fire.” It is supposed to describe persons scarred by burns whose scars have become eruptive.Rules very similar to the above are laid down for
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
When there is a burn on someone’s skin and the raw area of the burn becomes reddish-white or white,
“Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,
When there is a burn on someone’s skin and the raw area of the burn becomes reddish-white or white,
“When a body has a burn on its skin and the raw area of the burn becomes a reddish white or white bright spot,
Tyndale line
¶ Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;
Or when the flesh hath in the skin thereof a burning by fire, and the quick flesh of the burning become a bright spot, reddish-white, or white;
Or when the flesh hath in the skin thereof a burning by fire, and the quick flesh of the burning become a bright spot, reddish-white, or white;
Or if there is any flesh, in the skin of which there is a hot burning, and the live flesh that burneth hath a white bright spot, somewhat reddish or white;
If there be any flesh, in whose skin there is an hote burning, and the quick flesh of ye burning haue a white spot, somewhat reddish or pale,
Strictly literal
Or if in the flesh, in the skin thereof, there is a burning inflammation, and the place of the inflammation become a bright spot white-reddish or white,
'Or when flesh hath in its skin a fiery burning, and the quickening of the burning, the bright white spot, hath been very red or white,
Or when flesh has a fiery burning in its skin, and the quickening of the burning, the bright white spot, has been reddish or white,
Or if there be a person in whose skin there is a place burnt by fire, and the mark of the burning become a bright spot, white and dark red, or white;
When the skin has a burn and the raw flesh of the burn has become a reddish-white or white spot,
From the Latin
The flesh also and skin that hath been burnt, and after it is healed hath a white or a red scar,
Simplified
If someone has a burn on their skin and the place where it's raw changes into a reddish-white or white spot,
Or if there is a burn on the skin of the flesh, and if the diseased flesh in the burn becomes a bright place, red and white or white,
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree on the structure and meaning of the verse, with one word differing: the Samaritan uses עורו for 'skin' instead of the Masoretic בְעֹר֖וֹ. This indicates a slight variation in terminology but not in the overall meaning.
א֣וֹ בָשָׂ֔ר כִּֽי־ יִהְיֶ֥ה בְעֹר֖וֹ מִכְוַת־ אֵ֑שׁ וְֽהָיְתָ֞ה מִֽחְיַ֣ת הַמִּכְוָ֗ה בַּהֶ֛רֶת לְבָנָ֥ה אֲדַמְדֶּ֖מֶת א֥וֹ לְבָנָֽה׃
14 of the 15 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.
או בשׂר כי יהיה בעורו מכות אשׁ והיתה מחית המכוה בהרת לבנה אדמדמת או לבנה
1 word differs from the Masoretic Text: עורו (skin)
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 13:24
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
מִכְוָה (mikvah) refers to a burn or a burnt spot, specifically a burn scar. The term is derived from a root meaning 'to burn' and is used in contexts such as Leviticus 13:24, which discusses skin conditions. The entries consistently emphasize its association with burns.
מִכְוָה n.f. burnt-spot, scar of a burn; Lv 13:24
base
H4348 מִכְוָה
4348 mikvah mik-vaw'
from 3554; a burn:--that burneth, burning.
see HEBREW for 03554
מִכְוָה (mikh.vah) — burn.
burnt spot, burn scar
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…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
HNcbsa — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Perf-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
מִחְיָה (michyah) refers to the concept of preservation of life and sustenance. It encompasses meanings such as reviving and the quick of the flesh, indicating both nourishment and the act of recovering life. The entries consistently highlight its association with life-giving aspects, though the specific nuances may vary slightly among sources.
מִחְיָה n.f. preservation of life, sustenance
preservation of life
sustenance
reviving
the quick
base
H4241 מִחְיָה preservation of life, sustenance . preservation of life
. sustenance
. reviving
. the quick
4241 michyah mikh-yaw'
from 2421; preservation of life; hence, sustenance; also the
live flesh, i.e. the quick:--preserve life, quick, recover
selves, reviving, sustenance, victuals.
see HEBREW for 02421
מִחְיָה (mich.yah) — recovery.
1) preservation of life, sustenance
1a) preservation of life
1b) sustenance
1c) reviving
1d) the quick of the flesh, live flesh, tender or raw flesh
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…
מִכְוָה (mikvah) refers to a burn or a burnt spot, specifically a burn scar. The term is derived from a root meaning 'to burn' and is used in contexts such as Leviticus 13:24, which discusses skin conditions. The entries consistently emphasize its association with burns.
מִכְוָה n.f. burnt-spot, scar of a burn; Lv 13:24
base
H4348 מִכְוָה
4348 mikvah mik-vaw'
from 3554; a burn:--that burneth, burning.
see HEBREW for 03554
מִכְוָה (mikh.vah) — burn.
burnt spot, burn scar
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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
HNcfsa — Noun common · feminine singular absoluteHNcfsa
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Adj — AdjHAafsa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
אֲדַמְדָּם (adamdam) is an adjective meaning 'reddish.' It is derived from a reduplicated form of another Hebrew word for 'red' and is specifically noted in relation to leprous sores. The term captures a specific shade of red, indicating a somewhat reddish appearance.
אֲדַמְדָּם adj. reddish of leprous sores
base
H125 אֲדַמְדָּם
125 'adamdam ad-am-dawm'
reduplicated from 119; reddish:--(somewhat) reddish.
see HEBREW for 0119
אֲדַמְדָּם (a.dam.dam) — reddish.
reddish, be reddish
HAafsc — HAafsc
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
HC — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Adj — AdjHAafsa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
