Leviticus 19:28 — Word Study
WLCוְשֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְהוָֽה׃
BSAYou must notlôʼ ◂make any cutssereṭ [cuts or gashes] in your bodiesbâsâr [flesh, the physical person] for the deadnephesh [as a sign of mourning] or putnâthan▸ [tattoo marks, imprints] tattooqaʻăqaʻ△ markskᵉthôbeth△ Iʼănîy [the Lord, Yehovah, the national name for God] am the LORDYᵉhôvâh [the supreme God, Elohim]
| Greek | English | Parsing |
|---|---|---|
| וְשֶׂ֣רֶט | and cut[s] | Conjunction, noun common masculine singular absolute |
| לָנֶ֗פֶשׁ | for a corpse | Preposition, noun common feminine singular absolute |
| לֹ֤א | not | Particle |
| תִתְּנוּ֙ | you will make | Verb, Qal, imperfect second person masculine plural |
| בִּבְשַׂרְכֶ֔ם | in flesh your | Preposition, noun common masculine singular construct, suffix |
| וּכְתֹ֣בֶת | and [the] inscription of | Conjunction, noun common feminine singular construct |
| קַֽעֲקַ֔ע | an incision | Noun common, masculine singular absolute |
| לֹ֥א | not | Particle |
| תִתְּנ֖וּ | you will make | Verb, Qal, imperfect second person masculine plural |
| בָּכֶ֑ם | in yourselves | Preposition, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָֽה׃ | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD. |
| KJV | Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. |
| ASV | Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am Jehovah. |
| YLT | 'And a cutting for the soul ye do not put in your flesh; and a writing, a cross-mark, ye do not put on you; I [am] Jehovah. |
| WEB | “‘You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am Yahweh. |
| BBE | You may not make cuts in your flesh in respect for the dead, or have marks printed on your bodies: I am the Lord. |
Where they part company is כְּתֹ֣בֶת — see How Translations Differ.
The sentence is structured around two main prohibitions, with a concluding statement of authority from God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָתַן
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
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 19:28
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 on Mourning and Body Marksgenerated
Leviticus 19:28 is part of a larger section of laws that God gives to the Israelites regarding their conduct and worship practices. This passage specifically addresses the prohibition of cutting the body for the dead, which was a common practice among neighboring cultures as a sign of mourning. The laws emphasize the importance of holiness and separation from pagan rituals, guiding the Israelites to honor God in their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:5 | Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies. |
| 2 | Deuteronomy 14:1 | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| 3 | 1 Kings 18:28 | So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them. |
| 4 | Jeremiah 16:6 | “Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them. |
| 5 | Jeremiah 48:37 | For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שֶׂ֣רֶט, Se.retgenerated
The Hebrew word שֶׂ֣רֶט (*seret*) means 'incision' or 'cutting.' It refers to a physical cut or gash made in the skin, often associated with mourning practices. The parsing indicates it is a noun in the masculine singular form, emphasizing its role as a specific action or mark.
This word is used in contexts related to physical markings, indicating a deliberate act that is prohibited in this verse. The presence of the word in both Leviticus 19:28 and 21:5 shows its significance in the laws regarding bodily integrity and the avoidance of pagan customs.
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 main finite verb is תִתְּנוּ, you will make, governing the actions described in the verse. The structure includes a prepositional phrase indicating the purpose (for the dead), followed by two clauses detailing the prohibitions on bodily markings.
The Hebrew word order places emphasis on the actions being prohibited, with the commands structured to highlight the importance of adhering to God's laws regarding physical appearance and mourning practices.
Septuagint Backgroundgenerated
In the Septuagint, שֶׂ֣רֶט is rendered as ἐντομίδας, which also conveys the idea of cuts or incisions. This choice maintains the focus on the physical act of marking the body.
The translation of כְּתֹ֣בֶת as γράμματα suggests a broader interpretation of the markings, emphasizing written or inscribed forms, which aligns with the idea of tattoos or permanent marks.
In plain words — the whole versegenerated
Leviticus 19:28 tells us that God commands His people not to make cuts on their bodies for the dead or to put tattoo marks on themselves. This law emphasizes the importance of keeping the body sacred and separate from pagan practices of mourning.
Frequently Asked Questionsgenerated
This command highlights the importance of maintaining the sanctity of the body and avoiding practices associated with pagan mourning rituals.
The prohibition against tattoos reflects God's desire for His people to be distinct and holy, avoiding practices that may be linked to idolatry or pagan customs.
This verse is part of a larger set of laws that address various aspects of holiness and conduct, emphasizing God's standards for His people.
Yahweh is the national name for God in the Jewish faith, signifying His self-existence and authority over Israel.
Reflection Questionsgenerated
- In what ways can I honor my body as a temple of God?
- How can I discern cultural practices that may conflict with my faith?
- What does it mean to live a life set apart for God?
- How can I encourage others to respect their bodies according to God's commands?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall not make any cuttings in your flesh for the dead,.... Either with their nails, tearing their cheeks and other parts, or with any instrument, knife, razor, c.
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAny cuttings in your flesh, which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, . For the dead; Heb. for a soul, i.e. either, 1. Improperly, for a dead body; as that word is sometimes used, as 21:1 : or, 2. Properly, for the soul; Ye shall not cut your flesh or your bodies, for your souls, or upon pretence of doing your souls any good, either in way of mortification, or in the worship of God, as they did, , in like manner as others were willing to give to God the fruit of their body for the sin of their soul, .
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.Ver. 28. Ye shall not make any cuttings.] Another heathenish custom, of such as mourned without hope. Plutarch tells of some barbarians that did tear their hair, rend their flesh, slit their ears and nose for the dead. Consol., ad Apol.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Cuttings in your flesh for the dead.—It was not only the custom for mourners to let their hair grow long and wear it in a disorderly manner (see Leviticus 10:6), but the bereaved in the East to this day make cuts and incisions in their bodies in mourning for the dead. The Israelite, however, who is created in the image of God, and who is to be as holy as the Lord is holy, must not thus disfigure his body (see Leviticus 21:6; Deuteronomy 14:1, &c.); he must not sorrow as others which have no hope. For transgressing this law the offender received forty stripes save one. Nor print any marks upon you.—This, according to the ancient authorities, was effected by making punctures in the skin…
Read Charles John Ellicott on Leviticus 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Any cuttings in your flesh for the dead] That the ancients were very violent in their grief, tearing the hair and face, beating the breast, c., is well known. Virgil represents the sister of Dido "tearing her face with her nails, and beating her breast with her fists." "Unguibus ora soror foedans, et pectora pugnis." AEn., l. iv., ver. 672. Nor print any marks upon you] It was a very ancient and a very general custom to carry marks on the body in honour of the object of their worship. All the castes of the Hindoos bear on their foreheads or elsewhere what are called the sectarian marks, which distinguish them, not only in a civil but also in a religious point of view, from each…
Read AdamClarke on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges19–32. Miscellaneous precepts in reference to the various circumstances of every-day life.
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Cuttings in your flesh — The excitable Oriental nations were accustomed to scratch the arms, hands, and face in their passionate outbursts of mourning for the dead. The practice was associated with idolatrous rites.
Read Daniel Denison Whedon on Leviticus 19 →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
You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD.
“‘You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am Yahweh.
You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD.
You must not slash your body for a dead person or incise a tattoo on yourself. I am the Lord.
Tyndale line
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am Jehovah.
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
Ye shall not cut your flesh for the dead, nor make any print of a marke vpon you: I am the Lord,
Strictly literal
And cuttings for a dead person shall ye not make in your flesh, nor put any tattoo writing upon you: I am Jehovah.
'And a cutting for the soul ye do not put in your flesh; and a writing, a cross-mark, ye do not put on you; I [am] Jehovah.
And you do not put a cutting for the soul in your flesh; and a writing, a cross-mark, you do not put on yourself; I [am] YHWH.
And for the dead shall ye not make any incision in your flesh; and any etched-in writing shall you not fix on yourselves: I am the Lord.
Do not cut your body for the dead or put tattoo marks on your body. I am Yahweh.
From the Latin
You shall not make any cuttings in your flesh, for the dead, neither shall you make in yourselves any figures or marks: I am the Lord.
Simplified
don't cut your bodies in some pagan ritual for the dead, and don't get yourselves tattoos. I am the Lord.
You may not make cuts in your flesh in respect for the dead, or have marks printed on your bodies: I am the Lord.
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 consistent with the Septuagint in its wording, with all twelve words matching. The Samaritan Pentateuch differs by using the term שׂרטה (cutting) instead of שֶׂ֣רֶט, indicating a slight variation in the understanding of the prohibition.
וְשֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְהוָֽה׃
12 of the 12 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.
ושׂרטה לנפשׁ לא תתנו בבשׂרכם וכתבת קעקע לא תתנו בכם אני יהוה
1 word differs from the Masoretic Text: שׂרטה (cutting)
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 19:28
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 שֶׂ֫רֶט (*seret*) means 'incision' or 'cutting.' It has a feminine form, שָׂרֶ֫טֶת (*sareteth*), which carries the same meaning. Both forms are referenced in Leviticus, specifically in 19:28 and 21:5, indicating their use in contexts related to physical markings or cuts.
H8296a שֶׂ֫רֶט incision H8296b שָׂרֶ֫טֶת id. [8296a]
8296 seret seh'-ret
and sareteth {saw-reh'-teth}; from 8295; an
incision:--cutting.
see HEBREW for 08295
שֶׂ֫רֶט (se.ret) — incision.
incision, cut
Also means: sa.re.tet (שָׂרֶ֫טֶת "incision" H8296B)
שָׂרֶ֫טֶת (sa.re.tet) — incision.
incision, cut
Another spelling of se.ret (שֶׂ֫רֶט "incision" H8296A)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
korps: This word in the King James Version is the translations of two Hebrew words, pegher, and gewiyah, while nebhelah, and guphah, which mean the same, are translated "body," with which the English word "corpse" (Latin, corpus) was originally synonymical. Therefore we find the now apparently unnecessary addition of the adjective "dead" in 2Ki 19:35 and Isa 37:36. The Greek equivalent is ptoma, literally, "a fallen body," "a ruin" (from pipto, "to fall"), in Mr 6:29; Re 11:8,9.
Corpses were considered as unclean and defiling in the Old Testament, so that priests were not to touch dead bodies except those of near kinsfolk (
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
כְּתֹ֫בֶת (kthobeth) refers to a letter or mark, specifically an imprint or inscription that may be branded on the skin, possibly indicating a tattoo. It is derived from the root word for 'to write' and is mentioned in Leviticus 19:28. The lexicons suggest a focus on marks made on the flesh.
כְּתֹ֫בֶת n.f. only cstr. Lv 19:28 i.e. a writing (mark or sign) of imprintment, scriptio stigmatis, perh. of tattooing
ref
H3793 כְּתֹ֫בֶת
3793 kthobeth keth-o'-beth
from 3789; a letter or other mark branded on the skin:--X any
(mark).
see HEBREW for 03789
כְּתֹ֫בֶת (ke.to.vet) — imprint.
1) impression, inscription, mark
1a) in the flesh, perhaps a tattoo
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
קַעֲקַע (qa`aqa`) refers to an incision or mark, including meanings like imprintment and tattoo. It is derived from a root related to cutting. The term is specifically noted in Leviticus 19:28, where it pertains to markings on the body.
קַעֲקַע n.[m.] incision, imprintment, tattoo; Lv 19:28 (H)
ref
H7085 קַעֲקַע
7085 qa`aqa` kah-ak-ah'
from the same as 6970; an incision or gash:--+ mark.
see HEBREW for 06970
קַעֲקַע (qa.a.qa) — incision.
incision, imprintment, tattoo, mark
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HTn — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt