Leviticus 13:36 — Word Study
WLCוְרָאָ֙הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖תֶק בָּע֑וֹר לֹֽא־ יְבַקֵּ֧ר הַכֹּהֵ֛ן לַשֵּׂעָ֥ר הַצָּהֹ֖ב טָמֵ֥א הֽוּא׃
BSAthe priestkôhên [the spiritual leader, mediator] is to examine himrâʼâh [inspect, investigate] and ifhinnêh the scaly outbreaknetheq [scab, skin eruption] has spreadpâsâh■ [increased, grown] on the skinʻôwr [human skin, outer covering] the priestkôhên need notlôʼ look forbâqar▸ [seek, search] yellowtsâhôb [golden, shining] hairsêʻâr the personhûwʼ [individual, human being] is uncleanṭâmêʼ [spiritually impure, defiled]
| Greek | English | Parsing |
|---|---|---|
| וְרָאָ֙הוּ֙ | and he will see it | Verb qal sequential perfect third person masculine singular, suffix |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| וְהִנֵּ֛ה | and there! | Conjunction, particle |
| פָּשָׂ֥ה | it has spread | Verb, Qal, perfect third person masculine singular |
| הַנֶּ֖תֶק | the scall | Particle, noun common masculine singular absolute |
| בָּע֑וֹר | in the skin | Preposition, noun common masculine singular absolute |
| לֹֽא־ | not | Particle |
| יְבַקֵּ֧ר | he will seek | Verb, Piel, imperfect third person masculine singular |
| הַכֹּהֵ֛ן | the priest | Particle, noun common masculine singular absolute |
| לַשֵּׂעָ֥ר | for the hair | Preposition, noun common masculine singular absolute |
| הַצָּהֹ֖ב | yellow | Particle |
| טָמֵ֥א | [is] unclean | Adj |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the priest is to examine him, and if the scaly outbreak has spread on the skin, the priest need not look for yellow hair; the person is unclean. |
| KJV | Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean. |
| ASV | then the priest shall look on him; and, behold, if the scall be spread in the skin, the priest shall not seek for the yellow hair; he is unclean. |
| YLT | and the priest hath seen him, and lo, the scall hath spread in the skin, the priest seeketh not for the shining hair, he is unclean; |
| WEB | then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean. |
| BBE | Then the priest is to see him: and if the mark is increased, the priest, without looking for the yellow hair, will say that he is unclean. |
Where they part company is טָמֵא — see How Translations Differ.
The main clause is followed by conditional and negation clauses, leading to the conclusion about the person's status.





6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectהוּא
verbפָּשָׂה
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 13:36
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 Concerning Skin Diseasesgenerated
Leviticus 13:36 describes the priest's role in examining skin diseases, specifically focusing on the scaly outbreak and its implications for the individual's cleanliness. This examination is part of the broader regulations concerning purity and health in the Israelite community, emphasizing the importance of the priest's discernment in maintaining spiritual and communal health.
Cross References
The Key Word — נֶתֶק, ha.Ne.tekgenerated
The word נֶתֶק (ne.teq) refers to a scab or skin eruption, particularly one associated with leprosy. It is derived from a root meaning 'to tear off,' indicating a condition that raises concerns about purity.
In this verse, it highlights the specific skin condition the priest must evaluate. The priest's discernment regarding the נֶתֶק is crucial for determining the individual's status 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 governing the verse is רָאָ֙הוּ (he will see it), which leads to a series of clauses. The structure includes the subject, the action of examination, and the conditions under which the priest acts.
The word order emphasizes the priest's examination as the main action, with the conditions of the scaly outbreak and the determination of uncleanliness following.
Septuagint Backgroundgenerated
The Septuagint translates נֶתֶק as θραῦσμα, which means 'a breaking' or 'a fracture.' This choice suggests a broader interpretation of the skin condition, possibly indicating a more severe implication than simply a scab.
This translation choice reflects the Greek translators' understanding of the condition as not just a surface issue but one that may have deeper implications for the individual's health and purity.
In plain words — the whole versegenerated
Leviticus 13:36 explains that the priest must examine a person with a scaly outbreak on their skin. If the outbreak has spread, the priest does not need to check for yellow hair, and the person is considered unclean.
Frequently Asked Questionsgenerated
Being unclean in this context refers to a spiritual state that prevents a person from participating in certain religious activities or community life, often due to a perceived impurity.
The presence of yellow hair is not necessary for determining the person's unclean status if the scaly outbreak has already spread, indicating a more severe condition.
The priest acts as a mediator between God and the people, responsible for assessing purity and making decisions based on the laws given in the Torah.
This verse is part of a larger set of laws concerning skin diseases and purity, emphasizing the importance of maintaining spiritual cleanliness within the community.
Reflection Questionsgenerated
- What can we learn about the importance of community health and purity from this verse?
- How does the role of the priest in this examination reflect God's care for His people?
- In what ways can we apply the principles of discernment and examination in our own lives?
- What does this passage teach us about the relationship between physical conditions and spiritual states?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 13:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the priest shall look on him,.... Again, and which is no less than the fourth time; for notwithstanding his being pronounced clean, he was still subject to the inspection of the priest, if any
Read John Gill on Leviticus 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a man or woman have a plague upon the head or the beard; a dry scall , [ neteq (H5424); Septuagint, thrausma], when the leprosy was distinguished by being in sight deeper than the skin, and the
Read Robert Jamieson on Leviticus 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe need not search for the hair, or any other sign, the spreading or running of it being a sure sign of leprosy, without any other evidence.
Read Matthew Poole on Leviticus 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35, 36) But if the scall spread.—If, after the scall had remained stationary for a fortnight, and the patient had been pronounced clean, he is brought again because the scall had spread after the lapse of the two quarantines, he is to be forthwith pronounced unclean, whether it was accompanied by yellow hair or not.
Read Charles John Ellicott on Leviticus 13 →
CambridgeThe Cambridge Bible for Schools and CollegesLeprosy in the hair of the head or face (29–37) The treatment is similar to that in the preceding cases, but two periods of confinement are prescribed, and the hair is to be shaven after the first seven days.
Read Cambridge on Leviticus 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36. Not seek for yellow hair — The rapid spread is a sufficient token of the leprosy, without the other symptom.
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
the priest is to examine him, and if the scaly outbreak has spread on the skin, the priest need not look for yellow hair; the person is unclean.
then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean.
the priest is to examine him, and if the scaly outbreak has spread on the skin, the priest need not look for yellow hair; the person is unclean.
then the priest is to examine it, and if the scall has spread on the skin the priest is not to search further for reddish yellow hair. The person is unclean.
Tyndale line
Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.
then the priest shall look on him; and, behold, if the scall be spread in the skin, the priest shall not seek for the yellow hair; he is unclean.
then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for the yellow hair; he is unclean.
Then the priest shall look on him: and behold, if the scall is spread in the skin, the priest shall not seek for yellow hair; he is unclean.
Then the Priest shall looke on it: and if the blacke spot grow in the skin, the Priest shall not seeke for the yelowe heare: for he is vncleane.
Strictly literal
and the priest shall look on him, and behold, the scall hath spread in the skin, the priest shall not seek for yellow hair: he is unclean.
and the priest hath seen him, and lo, the scall hath spread in the skin, the priest seeketh not for the shining hair, he is unclean;
and the priest has seen him, and behold, the scale has spread in the skin, the priest does not seek for the shining hair—he is unclean;
Then shall the priest see him; and, behold, if the scall have spread in the skin, the priest shall not seek for the yellow hair; he is unclean.
then the priest must examine him again. If the disease has spread in the skin, the priest does not need to seek for yellow hair. The person is unclean.
From the Latin
He shall seek no more whether the hair be turned yellow, because he is evidently unclean.
Simplified
the priest must inspect them, and if the scabby infection has indeed spread on the skin, the priest doesn't need to check for pale hair; the person is unclean.
Then the priest is to see him: and if the mark is increased, the priest, without looking for the yellow hair, will say that he is unclean.
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 closely in wording, with the Samaritan Pentateuch differing only by using ראה (to see) instead of רָאָה. This minor variation does not change the meaning of the verse.
וְרָאָ֙הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖תֶק בָּע֑וֹר לֹֽא־ יְבַקֵּ֧ר הַכֹּהֵ֛ן לַשֵּׂעָ֥ר הַצָּהֹ֖ב טָמֵ֥א הֽוּא׃
13 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וראה הכהן והנה פשׂה הנתק בעור לא יבקר הכהן לשׂער הצהב טמא הוא
1 word differs from the Masoretic Text: ראה (see)
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 13:36
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-3ms | Suff — Verb qal sequential perfect third person masculine singular · suffixHc/Vqq3ms/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…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נֶ֫תֶק (netheq) refers to a scab or skin eruption, particularly one that may raise concerns about leprosy. It is derived from a root meaning 'to tear off.' The term is used in contexts related to skin conditions, especially on the head or beard.
נֶ֫תֶק n.m. scab, an eruption of skin, on head or in beard, causing suspicion of leprosy (lit. a tearing off)
base
H5424 נֶ֫תֶק
5424 netheq neh'-thek
from 5423; scurf:--(dry) scall.
see HEBREW for 05423
נֶ֫תֶק (ne.teq) — scab.
scab, skin eruption, scall (of leprosy)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
skol (netheq; thrausma): This only occurs in Leviticus 13 and 14 where it is used 14 times to describe bald or scaly patches of eruption on the skin. Such patches are generally the result of the action of parasitic organisms. The common form known now as scalled head is produced by a microscopic plant, Achorion schoenleinii. In Old and Middle English, scall was used for scabbiness of the head (Chaucer and Spenser). See also Skeat, Concise Etymol. Dict. of English Language.
→ A form of leprosy Le 13:30
→ See LEPROSY
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 — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(`or, geledh, "human skin" (Job 16:15), basar, "flesh," in the sense of "nakedness" (Ps 102:5 the King James Version); derma):
Literal:
The word `or designates the skin of both men and animals, the latter both raw and in tanned condition: "Yahweh God made for Adam and for his wife coats of skins (`or), and clothed them" (Ge 3:21); "She put the skins (`or) of the kids of the goats upon his hands, and upon the smooth of his neck" (Ge 27:16); "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 13:23). The Hebrew geledh is found in the sense of human skin: "I have sewed sackcloth upon my skin, and have laid…
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
בָּקַר (baqar) is a Hebrew verb meaning to inquire or seek. It is derived from a primitive root that suggests breaking forth or inspecting. The entries indicate that it is primarily used in the Piel form, which emphasizes seeking or considering something carefully. There is an Aramaic equivalent, בְּקַר (beqar), also meaning to inquire.
[בָּקַר] vb. inquire, seek—only Pi.
base
H1239 בָּקַר inquire, seek
1239 baqar baw-kar
a primitive root; properly, to plough, or (generally) break
forth, i.e. (figuratively) to inspect, admire, care for,
consider:--(make) inquire (-ry), (make) search, seek out.
בָּקַר (ba.qar) — to enquire.
1) to seek, enquire, consider
1a) (Piel)
1a1) to seek, look for
1a2) to consider, reflect
Aramaic equivalent: be.qar (בְּקַר "to enquire" H1240)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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…
שֵׂעָר (se'ar) means 'hair' and can refer to the hair of both animals and humans, as well as hair used in garments. It is derived from the root meaning 'to dishevel' or 'toss,' suggesting a rough or bristly quality. The term is referenced in Isaiah 7:20.
שֵׂעָר 27 n.m. hair
base
H8181 שֵׂעָר hair
8181 se`ar say-awr'
or sa.ar (Isaiah 7:20) {sah'-ar}; from 8175 in the sense of
dishevelling; hair (as if tossed or bristling):--hair(-y), X
rough.
see HEBREW for 08175
שֵׂעָר (se.ar) — hair.
1) hair
1a) hair (of animals, man)
1b) hair (of garment made of hair)
Aramaic equivalent: se.ar (שְׂעַר "hair" H8177)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
צָהֹב (tsahob) means 'yellow' or 'gleaming,' particularly in reference to hair. It is derived from a root that suggests a golden color. The entries consistently describe this word as relating to a bright yellow hue.
צָהֹב adj. gleaming, yellow (of hair);—
base
H6669 צָהֹב
6669 tsahob tsaw-obe'
from 6668; golden in color:--yellow.
see HEBREW for 06668
צָהֹב (tsa.hov) — yellow.
gleaming, yellow (of hair)
Art | Adj — ParticleHTd/Aamsa
yel'-o.
See COLORS.
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
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 — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
