Leviticus 21:10 — Word Study
WLCוְהַכֹּהֵן֩ הַגָּד֨וֹל מֵאֶחָ֜יו אֲֽשֶׁר־ יוּצַ֥ק עַל־ רֹאשׁ֣וֹ׀ שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־ יָד֔וֹ לִלְבֹּ֖שׁ אֶת־ הַבְּגָדִ֑ים אֶת־ רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם׃
BSAThe priestkôhên [high priest, spiritual leader] who is highestgâdôwl [greatest, most prominent] among his brothersʼâch whoʼăsher has had the anointingmishchâh [holy, consecrating] oilshemen pouredyâtsaq▸ onʻal his headrôʼsh ◂and has been ordainedmâlêʼ [consecrated, set apart] to wearlâbash the priestly garmentsbeged [sacred, ceremonial] must not {let}lôʼ his hairrôʼsh hang loosepâraʻ▸ [go uncombed, be disheveled] or tearpâram▸ [rend, rip] his garmentsbeged
| Greek | English | Parsing |
|---|---|---|
| וְהַכֹּהֵן֩ | and the priest | Conjunction, particle, noun common masculine singular absolute |
| הַגָּד֨וֹל | great | Particle |
| מֵאֶחָ֜יו | more than brothers his | Preposition, noun common masculine plural construct, suffix |
| אֲֽשֶׁר־ | whom | Particle |
| יוּצַ֥ק | it was poured | Verb, Hophal, imperfect third person masculine singular |
| עַל־ | on | Preposition |
| רֹאשׁ֣וֹ׀ | head his | Noun common masculine singular construct, suffix |
| שֶׁ֤מֶן | [the] oil of | Noun common, masculine singular construct |
| הַמִּשְׁחָה֙ | anointing | Particle, noun common feminine singular absolute |
| וּמִלֵּ֣א | and he has filled | Verb, Piel, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יָד֔וֹ | hand his | Noun common both singular construct, suffix |
| לִלְבֹּ֖שׁ | to wear | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַבְּגָדִ֑ים | the garments | Particle, noun common masculine plural absolute |
| אֶת־ | the object marker | Particle |
| רֹאשׁוֹ֙ | head his | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| יִפְרָ֔ע | he will let loose | Verb, Qal, imperfect third person masculine singular |
| וּבְגָדָ֖יו | and garments his | Conjunction, noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| יִפְרֹֽם׃ | he will tear | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest who is highest among his brothers, who has had the anointing oil poured on his head and has been ordained to wear the priestly garments, must not let his hair hang loose or tear his garments. |
| KJV | And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; |
| ASV | And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes; |
| YLT | 'And the high priest of his brethren, on whose head is poured the anointing oil, and hath consecrated his hand to put on the garments, his head doth not uncover, nor rend his garments, |
| WEB | “‘He who is the high priest among his brothers, upon whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head hang loose, or tear his clothes. |
| BBE | And he who is the chief priest among his brothers, on whose head the holy oil has been put, who is marked out to put on the holy robes, may not let his hair go loose or have his clothing out of order as a sign of sorrow. |
Where they part company is in the phrasing surrounding the high priest's actions — see How Translations Differ.
The sentence is structured with a main clause followed by relative and participial phrases that elaborate on the high priest's identity and responsibilities.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצַק
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 21:10
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 for Priestsgenerated
Leviticus 21:10 outlines specific conduct for the high priest, emphasizing his unique role and responsibilities among his fellow priests. This instruction follows a series of laws that govern the purity and behavior of priests, ensuring they maintain a standard befitting their sacred duties. The high priest's actions reflect the holiness required in his service to God, as seen throughout the book of Leviticus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 8:12 | He also poured some of the anointing oil on Aaron’s head and anointed him to consecrate him. |
| 2 | Leviticus 10:7 | You shall not go outside the entrance to the Tent of Meeting, or you will die, for the LORD’s anointing oil is on you.” So they did as Moses instructed. |
| 3 | Leviticus 16:32 | The priest who is anointed and ordained to succeed his father as high priest shall make atonement. He will put on the sacred linen garments |
| 4 | Exodus 29:29–30 | The holy garments that belong to Aaron will belong to his sons after him, so they can be anointed and ordained in them. |
| 5 | Numbers 35:25 | The assembly is to protect the manslayer from the hand of the avenger of blood. Then the assembly will return him to the city of refuge to which he fled, and he must live there until the death of the high priest, who was anointed with the holy oil. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — כֹּהֵן, ve.ha.ko.Hengenerated
The term כֹּהֵן (kohen) refers to a priest, derived from a root that implies service and leadership in worship. It encompasses various types of priests, including those from the Levitical line, and denotes a person set apart for sacred duties.
In this verse, the high priest is distinguished as the one who is 'highest among his brothers,' indicating his elevated status and responsibility. The parsing shows that it is a masculine singular noun, highlighting the individual role of the high priest in the community.
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 verb יוּצַק (yutsak), meaning 'it was poured,' governs the sentence, with multiple phrases detailing the high priest's identity and duties. The structure emphasizes the high priest's actions and responsibilities.
The clauses are interconnected, with the subject 'the priest' followed by descriptive phrases that clarify his role and the expectations placed upon him. This hierarchical structure reflects the importance of the high priest's position.
Septuagint Backgroundgenerated
The Septuagint translates כֹּהֵן as ἱερεὺς (hiereus), which also means 'priest.' This choice maintains the significance of the role while adapting to the Greek context.
The word ἐπικεξυμένου is used for 'poured,' indicating a similar emphasis on the act of anointing, which is central to the high priest's consecration.
In plain words — the whole versegenerated
Leviticus 21:10 explains that the high priest must not let his hair hang loose or tear his garments. This instruction highlights the dignity and holiness required of him in his sacred role, ensuring he represents God's standards among the people.
Frequently Asked Questionsgenerated
This phrase indicates the high priest's elevated status and responsibility compared to other priests, emphasizing his leadership role in spiritual matters.
The anointing oil symbolizes consecration and sets the high priest apart for his sacred duties, marking him as holy before God.
Not letting his hair hang loose signifies maintaining order and dignity, reflecting the high standards expected of someone in a position of spiritual leadership.
Tearing garments was often associated with mourning or grief, which would be inappropriate for the high priest, who is to maintain a posture of holiness and reverence.
Reflection Questionsgenerated
- What does it mean to you that the high priest was set apart for special duties?
- How can you apply the concept of holiness in your own life?
- In what ways do you honor the roles of spiritual leaders in your community?
- What practices help you maintain a sense of dignity in your own responsibilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 21:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [he that is] the high priest among his brethren,.... Either among his brethren, the priests, being in office above them; or among his brethren the Israelites, among and over whom he is high
Read John Gill on Leviticus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; He that is the high priest.
Read Robert Jamieson on Leviticus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon whose head the anointing oil was poured, ; which was only sprinkled upon inferior priests, blood also being mixed with it, . The garments, to wit, those holy garments which were peculiar to him, as well as those common to others. Shall not uncover his head; this being then the posture of mourners, , though afterwards the custom was changed, and mourners covered their heads, . Or if this custom was now in use, the meaning may be, he shall not put off the priestly covering or mitre, which was necessary for him to do, if he had put on the mourner’ s covering upon his head, otherwise the holy covering had been defiled, but he shall continue in the exercise of his office, which is signified…
Read Matthew Poole on Leviticus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 21:10 And [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;Ver. 10. Shall not uncover his head.] So neither doth the Mufti among the Turks, nor the Pope of Rome uncover to any man: but this is their pride and stateliness.
Read John Trapp on Leviticus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And he that is the high priest among his brethren.—That is, among his priestly brethren, the one who is distinguished among them by this office. Upon whose head the anointing oil was poured.—This profuse pouring of oil was the distinctive feature in the consecration of the high priest. (See Leviticus 8:12.) Consecrated to put on the garments.—Better, consecrated by putting on the garments. The robing of the high priest by Moses, as well as the anointing him, constituted part of the consecration ceremony. (See Leviticus 8:7-11.) Shall not uncover his head.—Better, shall not let his head be dishevelled, which was a sign of mourning. (See Leviticus 10:6.) Nor rend his clothes.—That is…
Read Charles John Ellicott on Leviticus 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He that is the high priest] This is the first place where this title is introduced; the title is very emphatic, הכהן הגדול haccohen haggadol, that priest, the great one. For the meaning of כהן cohen, see the note on "Genesis 14:18". As the chief or high priest was a representative of our blessed Lord, therefore he was required to be especially holy; and he is represented as God's king among the people.
Read AdamClarke on Leviticus 21 →CambridgeThe Cambridge Bible for Schools and Colleges10–15. Corresponding regulations, but of a somewhat stricter character, for the high priest
Read Cambridge on Leviticus 21 →Albert Barnes1798–1870Barnes' Notes on the BibleIt was the distinguishing mark of the anointing of the high priest, that the holy oil was poured upon his head like a crown (compare Leviticus 8:12). Uncover his head - Rather, let his hair be disheveled.
Read Albert Barnes on Leviticus 21 →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 who is highest among his brothers, who has had the anointing oil poured on his head and has been ordained to wear the priestly garments, must not let his hair hang loose or tear his garments.
“‘He who is the high priest among his brothers, upon whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head hang loose, or tear his clothes.
The priest who is highest among his brothers, who has had the anointing oil poured on his head and has been ordained to wear the priestly garments, must not let his hair hang loose or tear his garments.
“‘The high priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments.
Tyndale line
And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;
And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;
And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;
And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;
Also ye hie Priest among his brethren, (vpon whose head the anointing oyle was powred, and hath consecrated his hand to put on the garments) shall not vncouer his head, nor rent his clothes,
Strictly literal
And the high priest among his brethren, on whose head the anointing oil was poured, and who is consecrated to put on the garments, shall not uncover his head, nor rend his garments.
'And the high priest of his brethren, on whose head is poured the anointing oil, and hath consecrated his hand to put on the garments, his head doth not uncover, nor rend his garments,
And the high priest of his brothers, on whose head the anointing oil is poured, and who has consecrated his hand to put on the garments, does not uncover his head, nor tear his garments,
And the priest that is highest among his brethren, upon whose head the anointing oil hath been poured, and who hath been consecrated to put on the garments, shall not let the hair of his head grow long, and his garments shall he not rend;
The one who is the high priest among his brothers, on whose head the anointing oil has been poured, and who has been consecrated to wear the special garments of the high priest, must not wear his hair loose or tear his clothes.
From the Latin
The high priest, that is to say, the priest, is the greatest among his brethren. upon whose head the oil of unction hath been poured, and whose hands have been consecrated for the priesthood, and who hath been vested with the holy vestments, shall not uncover his head, he shall not rend his garments:
Simplified
The high priest has the highest place among the other priests. He has been anointed with olive oil poured on his head and has been ordained to wear the priestly clothing. He must not leave his hair uncombed or tear his clothes.
And he who is the chief priest among his brothers, on whose head the holy oil has been put, who is marked out to put on the holy robes, may not let his hair go loose or have his clothing out of order as a sign of sorrow.
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 states that the priest who is highest among his brothers, anointed with oil, must not let his hair hang loose or tear his garments. The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches 18 of the 22 words from the Masoretic Text, though its word order and articles differ. The Dead Sea Scrolls contain fragments that partially restore the text; 11Q1 has several words restored and some supplied by an editor, while 4Q26a shows a similar pattern of restoration and supplied words. Overall, the Samaritan Pentateuch and the Masoretic Text align closely, while the Septuagint and Dead Sea Scrolls exhibit variations in wording and completeness.
וְהַכֹּהֵן֩ הַגָּד֨וֹל מֵאֶחָ֜יו אֲֽשֶׁר־ יוּצַ֥ק עַל־ רֹאשׁ֣וֹ׀ שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־ יָד֔וֹ לִלְבֹּ֖שׁ אֶת־ הַבְּגָדִ֑ים אֶת־ רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם׃
18 of the 22 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.
והכהן הגדול מאחיו אשׁר יוצק על ראשׁו שׁמן המשׁחה ומלא ידו ללבשׁ את הבגדים את ראשׁו לא יפרע ובגדיו לא יפרם
Agrees with the Masoretic Text here, word for word.
[והכהנ] הגדול מאח׳ו אשר יוצק [על] ראש׳ו שמנ המשחה ומלא א [ת] יד׳ו ללבש את הבגדימ את ראש׳ו [לא] יפרע ובגדי׳ו לא יפרמ
13 words on the leather — 6 partly restored, 4 supplied entire by an editor.
[והכהן] [הגדול] [מאחי׳ו] אשר יוצק על ראש׳ו [שמן] [המשחה] [ומלא] [את] [יד׳ו] [ללבש] [את] [הבגדים] [את] [ראש׳ו] לא יפרע [ובגדי׳ו] [לא] [יפרם]
4 words on the leather — 2 partly restored, 16 supplied entire by an editor.
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 21:10
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.
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)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/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…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Art | Adj — ParticleHTd/Aamsa
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word יָצַק (*yatsaq*) means to pour, cast, or flow. It is a primitive root that encompasses actions like pouring out, melting, and establishing something firmly. The entries detail its uses in different forms, including Qal, Hiphil, and Hophal, indicating various aspects of pouring and casting, as well as being firmly established.
יָצַק vb. pour, cast, flow
Qal
pour, pour out
cast (objects of metal)
Pt.pass. as adj. fig. cast, hard, of crocodile’s scales
intrans. flow, pour
Hiph. pour (oil)
Hoph.
be poured
Pt. = cast, molten
Pt., fig. firmly established
base
H3332 יָצַק pour, cast, flow
3332 yatsaq yaw-tsak'
a primitive root; properly, to pour out (transitive or
intransitive); by implication, to melt or cast as metal; by
extension, to place firmly, to stiffen or grow hard:--cast,
cleave fast, be (as) firm, grow, be hard, lay out, molten,
overflow, pour (out), run out, set down, stedfast.
יָצַק (ya.tsaq) — to pour: pour.
: pour
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: cast metal.
: cast_metal
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: set down.
: set_down
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: firm.
: firm
1) to pour, flow, cast, pour out
1a) (Qal)
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
N-ms — Noun common · masculine singular constructHNcmsc
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…
מִשְׁחָה (mishchah) refers to an ointment or an anointing, often associated with consecration. It can denote both the act of anointing and a consecrated portion, as seen in Numbers 18:8. The word is derived from a root meaning 'to anoint' and encompasses the idea of a gift given during consecration.
ref
H4888a מִשְׁחָה . ointment
. consecrated portion
H4888b מָשְׁחָה consecrated portion
4888 mishchah meesh-khaw'
or moshchah {mosh-khaw'}; from 4886; unction (the act); by
implication, a consecratory gift:--(to be) anointed(-ing),
ointment.
see HEBREW for 04886
מִשְׁחָה (mish.chah) — anointing.
1) ointment (used to consecrate by anointing)
2) anointing portion
מָשְׁחָה (mash.chah) — consecrated portion.
consecrated portion, portion
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
a-noint'-ing: A distinction was made by the ancient Hebrews between anointing with oil in private use, as in making one's toilet (cukh), and anointing as a religious rite (mashach).
1. Ordinary Use:
(1) As regards its secular or ordinary use, the native olive oil, alone or mixed with perfumes, was commonly used for toilet purposes, the very poor naturally reserving it for special occasions only (Ru 3:3). The fierce protracted heat and biting lime dust of Palestine made the oil very soothing to the skin, and it was applied freely to exposed parts of the body, especially to the face (Ps 104:15).
(2) The practice was in vogue before David's time, and traces of it may be found throughout the Old Testament (see De 28:40;
in Holy Scripture, is either, I. Material--with oil--or II. Spiritual--with the Holy Ghost. I. MATERIAL.-- Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psal 23:5 Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, (1 Kings 19:16) and were called messiahs, or anointed. (
Was a custom in general use among the Hebrews and other oriental nations, and its omission was one sign of mourning, Isa 61:3. They anointed the hair, head, and beard, Ps 104:15 133:2. At their feasts and rejoicings they anointed the whole body; but sometimes only the head or feet, Ps 23:5 Mt 6:17 Joh 12:3. It was a customary mark of respect to guests, Lu 7:38,46. The use of oil upon the skin was thought to be conducive to health. Anointing was then used, and is still, medicinally, Mr 6:13
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The chief garments of the Hebrews were the tunic or inner garment, and the mantle or outer garment. These seem to have constituted a "change of Rainment," Jud 14:13 19:1-30 Ac 9:39. The tunic was of linen, and was worn next to the skin, fitting close to the body; it had armholes, and sometimes wide and open sleeves, and reached below the knees; that worn by females reached to the ankles. The tunic was sometimes woven without seam, like that of Jesus, Joh 19:23. The upper garment or mantle was a piece of cloth nearly square, and two or three yards in length and breadth, which was wrapped round the body, or tied over the shoulders. A man without this robe on was sometimes said to be "naked,"
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
פָּרַע (para') is a Hebrew verb that primarily means to let go or neglect, with implications of loosening or exposing. It can also denote acting as a leader, as noted in Judges 5:2. The entries suggest a range of meanings from allowing freedom to causing a lack of restraint, with some lexicons emphasizing leadership and others focusing on neglect.
[פָּרַע] vb. denom. act as leader, lead(?);—only Ju 5:2
ref
פָּרַע vb. let go, let alone
Qal
let go, let loose, people, i.e. remove restraint from them
let alone = avoid; = neglect; = refrain
Niph. the people is let loose, lacks restraint.
Hiph.
cause people to refrain
shew lack of restraint
base
H6544a פָּרַע vb. denom. act as leader, lead(?) H6544b פָּרַע let go, let alone
6544 para` paw-rah'
a primitive root; to loosen; by implication, to expose,
dismiss; figuratively, absolve, begin:--avenge, avoid, bare,
go back, let, (make) naked, set at nought, perish, refuse,
uncover.
פָּרַע (pa.ra) — to lead.
to lead, act as leader
פָּרַע (pa.ra) — to neglect.
1) to let go, let loose, ignore, let alone
1a) (Qal)
1a1) to let go, let loose
1a2) to let alone, avoid, neglect
1a3) to loosen
1b) (Niphal) to be let loose, be loosened of restraint
1c) (Hiphil)
1c1) to cause to refrain
1c2) to show lack of restraint
1c3) to let loose restraints
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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
פָּרַם (param) is a primitive root meaning to tear or rend, specifically referring to tearing a garment. The entries consistently highlight this action without any significant disagreement among the lexicons.
[פָּרַם] vb. tear, rend garment
base
H6533 פָּרַם
6533 param paw-ram'
a primitive root; to tear:--rend.
פָּרַם (pa.ram) — to tear.
(Qal) to tear, rend garment, rip
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms