Leviticus 13:37 — Word Study
WLCוְאִם־ בְּעֵינָיו֩ עָמַ֨ד הַנֶּ֜תֶק וְשֵׂעָ֨ר שָׁחֹ֧ר צָֽמַח־ בּ֛וֹ נִרְפָּ֥א הַנֶּ֖תֶק טָה֣וֹר ה֑וּא וְטִהֲר֖וֹ הַכֹּהֵֽן׃ ס
BSAIf, howeverʼim in his sightʻayin [before his eyes, in his opinion] the scaly outbreaknetheq [scall, skin eruption] is unchangedʻâmad■ [at a stay, remained] and blackshâchôr [dark, shadows] hairsêʻâr has growntsâmach■ [sprung up, to spring] then itnetheq has healedrâphâʼ■ [been mended, cured] Hehûwʼ is cleanṭâhôwr [pure, ceremonially clean] and the priestkôhên [the one who serves God] is to pronounce him [clean]ṭâhêr [declare pure, to be pure]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| בְּעֵינָיו֩ | in view his | Preposition, noun common feminine dual construct, suffix |
| עָמַ֨ד | it has stayed | Verb, Qal, perfect third person masculine singular |
| הַנֶּ֜תֶק | the scall | Particle, noun common masculine singular absolute |
| וְשֵׂעָ֨ר | and hair | Conjunction, noun common masculine singular absolute |
| שָׁחֹ֧ר | black | Adj |
| צָֽמַח־ | it has sprouted | Verb, Qal, perfect third person masculine singular |
| בּ֛וֹ | in it | Preposition, suffix |
| נִרְפָּ֥א | it has been healed | Verb, Niphal, perfect third person masculine singular |
| הַנֶּ֖תֶק | the scall | Particle, noun common masculine singular absolute |
| טָה֣וֹר | [is] pure | Adj |
| ה֑וּא | he | 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 | If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean. |
| KJV | But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean. |
| ASV | But if in his eyes the scall be at a stay, and black hair be grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean. |
| YLT | and if in his eyes the scall hath stayed, and black hair hath sprung up in it, the scall hath been healed — he [is] clean — and the priest hath pronounced him clean. |
| WEB | But if in his eyes the itch is arrested and black hair has grown in it, then the itch is healed. He is clean. The priest shall pronounce him clean. |
| BBE | But if, in his opinion, the growth is stopped, and black hair has come up on it, the disease has gone; he is clean and the priest will say that he is clean. |
Where they part company is טָהוֹר — see How Translations Differ.
The sentence is structured with conditional clauses leading to a conclusion about healing and purity.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 13:37
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 13:37 describes the process a priest follows to determine the status of a skin condition. If the scaly outbreak remains unchanged and black hair has grown in it, the person is considered healed and clean. This reflects the importance of ritual purity in the community and the role of the priest in assessing health and cleanliness, as seen throughout Leviticus.
Cross References
The Key Word — נִרְפָּא, nir.Pa'generated
The verb רָפָא (rapha') means 'to heal' and appears in various contexts, often associated with divine healing or restoration. The Niphal form indicates a state of being healed, emphasizing the action's completion, as in this case where the skin condition has been mended.
This word connects to the broader themes of health and purity within the Levitical laws, where the priest's role is crucial in declaring someone clean or unclean based on their physical state.
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 verse consists of multiple clauses with the main action centered around the verbs עָמַ֨ד (it has stayed), צָֽמַח (it has sprouted), and נִרְפָּ֥א (it has been healed). The structure indicates a sequence of observations leading to the conclusion of purity.
The finite verbs govern the clauses, with the subject הוּא (he) emphasizing the person being examined, and the predicate טָהוֹר (is clean) concluding the assessment.
Septuagint Backgroundgenerated
The Septuagint uses ὑγίακεν for נִרְפָּא (it has been healed), which suggests a focus on health and wholeness. This choice aligns with the Hebrew meaning but may emphasize a broader sense of wellness.
The Greek term reflects a similar concern for physical health, indicating that the translation maintains the original's intent while adapting it to a Hellenistic audience.
In plain words — the whole versegenerated
Leviticus 13:37 explains how a priest determines if a person with a skin condition is clean. If the scaly outbreak looks the same and black hair has grown, the person is healed and declared clean by the priest. This process highlights the importance of purity laws in the community.
Frequently Asked Questionsgenerated
The priest's declaration signifies that the person is free from the skin condition and can participate in community worship and activities.
The presence of black hair indicates that the condition is healing, which is a key factor in the priest's assessment of cleanliness.
This verse is part of the broader Levitical laws that govern health, purity, and the priest's role in maintaining community standards.
The priest examines various skin conditions, including rashes and eruptions, to determine their cleanliness status as outlined in Leviticus.
Reflection Questionsgenerated
- How do the laws of cleanliness in Leviticus reflect God's concern for health and community?
- What role do you think the priest had in the social structure of ancient Israel?
- How can understanding these purity laws inform our view of health and healing today?
- In what ways can we apply the concept of being 'clean' or 'pure' in our lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 13:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if the scall be in his sight at a stay,.... If in a few days, or in a short space of time after this, it should appear that the scall is at a full stop, and does not spread any further at all:
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 BibleThe truth of the thing, and not the sentence of the priest, made him clean; and if the priest had partially pronounced one clean who was not clean, his sentence had been null. And therefore it is a fond and dangerous conceit to think that the absolution given to any sinner by a priest will stand him in any stead if he do not truly repent.
Read Matthew Poole on Leviticus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 13:37 But if the scall be in his sight at a stay, and [that] there is black hair grown up therein; the scall is healed, he [is] clean: and the priest shall pronounce him clean.Ver. 37. Black hair.] A sign of soundness. Quod sanitas in corpore, id sanctitas in corde, saith Bernard.
Read John Trapp on Leviticus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) But if the scall be in his sight at a stay.—Better, But if the appearance of the scall hath remained the same.And that there is black hair grown up therein.—Better, And if black hair hath, &c. If, in addition to its not spreading, the healthy colour of the hair has returned, it shows that the patient is cured of the leprosy, and the priest shall pronounce him clean. (See Leviticus 13:31.) According to the adminstrators of the law, there had at least to be two black hairs, of such a length that the top could bow towards the root. If two hairs grew up on the healed scall, one black and the other white or yellow, or one long and the other short, the patient could not be declared clean.
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 →Albert Barnes1798–1870Barnes' Notes on the BibleBe in his sight at a stay - Or, Does not alter in appearance.
Read Albert Barnes 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
If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean.
But if in his eyes the itch is arrested and black hair has grown in it, then the itch is healed. He is clean. The priest shall pronounce him clean.
If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean.
If, as far as the priest can see, the scall has stayed the same and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean.
Tyndale line
But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.
But if in his eyes the scall be at a stay, and black hair be grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.
But if in his eyes the scall be at a stay, and black hair be grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.
But if the scall shall be in his sight at a stay, and there is black hair grown in it; the scall is healed, he is clean: and the priest shall pronounce him clean.
But if ye blacke spot seeme to him to abide, and that blacke heare growe therein, the blacke spot is healed, he is cleane, and the Priest shall declare him to be cleane.
Strictly literal
But if the scall have in his sight remained as it was, and there is black hair grown up therein, the scall is healed: he is clean; and the priest shall pronounce him clean.
and if in his eyes the scall hath stayed, and black hair hath sprung up in it, the scall hath been healed — he [is] clean — and the priest hath pronounced him clean.
and if in his eyes the scale has stayed, and black hair has sprung up in it, the scale has been healed—he [is] clean—and the priest has pronounced him clean.
But if the scall have remained stationary in its color, and black hair have grown up therein: the scall is then healed, he is clean; and the priest shall pronounce him clean.
But if in the priest's view the itching disease has stopped spreading and black hair has grown in the area, then the disease has healed. He is clean, and the priest must pronounce him clean.
From the Latin
But if the spot be stayed, and the hair be black, let him know that the man is healed, and let him confidently pronounce him clean.
Simplified
But if the priest sees that the scabby infection hasn't changed, and black hair has grown in it, then it has healed. The person is clean, and the priest must declare it.
But if, in his opinion, the growth is stopped, and black hair has come up on it, the disease has gone; he is clean 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 is matched by the Samaritan Pentateuch, which agrees word for word. The Septuagint corresponds closely but has its own sentence structure, showing a consistent understanding of the text's meaning across traditions.
וְאִם־ בְּעֵינָיו֩ עָמַ֨ד הַנֶּ֜תֶק וְשֵׂעָ֨ר שָׁחֹ֧ר צָֽמַח־ בּ֛וֹ נִרְפָּ֥א הַנֶּ֖תֶק טָה֣וֹר ה֑וּא וְטִהֲר֖וֹ הַכֹּהֵֽן׃ ס
13 of the 14 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 בעיניו עמד הנתק ושׂער שׁחר צמח בו נרפא הנתק טהור הוא וטהרו הכהן
Agrees with the Masoretic Text here, word for word.
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 13:37
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
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
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-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
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
שָׁחֹר (shachor) means 'black' and is derived from a root that suggests a dusky color. The term is used to describe something that is jet black or dark in appearance. The entries consistently emphasize its meaning as a color without significant disagreement.
שָׁחֹר adj. black
base
H7838 שָׁחֹר, שָׁחוֹר
7838 shachor shaw-khore'
or shachowr {shaw-khore'}; from 7835; properly, dusky, but
also (absol.) jetty:--black.
see HEBREW for 07835
שָׁחֹר (sha.chor) — black.
black
Adj — AdjHAamsa
See COLORS.
Black
Properly the absence of all colour. In Prov. 7:9 the Hebrew word means, as in the margin of the Revised Version, “the pupil of the eye.” It is translated “apple” of the eye in Deut. 32:10; Ps. 17:8; Prov. 7:2. It is a different word which is rendered “black” in Lev. 13:31,37; Cant. 1:5; 5:11; and Zech. 6:2, 6. It is uncertain what the “black marble” of Esther 1:6 was which formed a part of the mosaic pavement.
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
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.
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…