Leviticus 8:20 — Word Study
WLCוְאֶת־ הָאַ֔יִל נִתַּ֖ח לִנְתָחָ֑יו וַיַּקְטֵ֤ר מֹשֶׁה֙ אֶת־ הָרֹ֔אשׁ וְאֶת־ הַנְּתָחִ֖ים וְאֶת־ הַפָּֽדֶר׃
BSA[He]Môsheh cutnâthach■ [divided, sliced] the ramʼayil [a strong tree] into piecesnêthach [fragments, parts] and burnedqâṭar▸ [offered, made perfume with] the headrôʼsh [the topmost part of the body] the piecesnêthach [fragments, parts] and the fatpeder [suet, animal fat used in offerings]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאַ֔יִל | the ram | Particle, noun common masculine singular absolute |
| נִתַּ֖ח | he cut in pieces | Verb, Piel, perfect third person masculine singular |
| לִנְתָחָ֑יו | into pieces its | Preposition, noun common masculine plural construct, suffix |
| וַיַּקְטֵ֤ר | and he made smoke | Verb, Hiphil, sequential imperfect third person masculine singular |
| מֹשֶׁה֙ | Moses | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| הָרֹ֔אשׁ | the head | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַנְּתָחִ֖ים | the pieces | Particle, noun common masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַפָּֽדֶר׃ | the suet | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He cut the ram into pieces and burned the head, the pieces, and the fat. |
| KJV | And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. |
| ASV | And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat. |
| YLT | and the ram he hath cut into its pieces, and Moses maketh perfume with the head, and the pieces, and the fat, |
| WEB | He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat. |
| BBE | And when the sheep had been cut into parts, the head and the parts and the fat were burned by Moses. |
Where they part company is נִתַּ֖ח — see How Translations Differ.
The sentence is structured around the main action of cutting, with additional details following in a straightforward manner.
3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
subjectמֹשֶׁה
verbנָתַח
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 8:20
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 — The Consecration of Aaron and His Sonsgenerated
Leviticus 8:20 describes the ritual actions Moses took as part of the consecration process for Aaron and his sons. This involved specific sacrificial acts, including cutting the ram and burning its parts, which were essential for the offerings made to the LORD. This act symbolizes obedience to God's commands regarding sacrifices, as outlined in the preceding chapters of Leviticus.
Cross References
The Key Word — נִתַּ֖ח, ni.Tachgenerated
The verb נִתַּ֖ח (ni.Tach) is in the Piel stem, indicating a specific action of cutting or dividing into pieces. This form emphasizes the act of cutting, often in a ritual context, such as sacrifices. The occurrence of this verb in other sacrificial contexts highlights its importance in the ritual practices of ancient Israel.
In this verse, it specifically refers to Moses cutting the ram into pieces, which is a critical part of the sacrificial process. The act of cutting signifies preparation for the offering, and it connects to the broader themes of sacrifice and atonement in the Levitical laws.
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 of the sentence is נִתַּ֖ח (ni.Tach), he cut in pieces, which governs the actions that follow. The structure is straightforward, with the verb leading and the objects following, which emphasizes the actions taken by Moses in the sacrificial ritual.
The sentence includes multiple noun phrases that describe what was cut and burned, such as הָאַ֔יִל (the ram), הָרֹ֔אשׁ (the head), and הַפָּֽדֶר (the fat), illustrating the specific parts of the ram involved in the offering.
Septuagint Backgroundgenerated
The Septuagint translates נִתַּ֖ח as ἐκρεανόμησεν, which carries a similar meaning of cutting up or dividing. This choice highlights the physical act of preparation for the offering, consistent with the Hebrew text.
The use of the Greek term reflects the ritual significance of the action, emphasizing the importance of proper preparation in sacrificial practices.
In plain words — the whole versegenerated
Leviticus 8:20 tells us that Moses cut the ram into pieces and burned its head, the pieces, and the fat. This act was part of the sacrificial rituals that were essential for the consecration of Aaron and his sons, showing obedience to God's commands.
Frequently Asked Questionsgenerated
Cutting the ram into pieces signifies the preparation for the offering, which is a crucial aspect of the sacrificial ritual.
The fat is considered a valuable part of the animal and is often associated with pleasing offerings to God, as it represents the best portions.
This verse illustrates the specific actions required in the sacrificial system outlined in Leviticus, emphasizing the importance of following God's instructions for offerings.
Moses acts as the mediator between God and the people, performing the rituals as commanded, which underscores his leadership and obedience.
Reflection Questionsgenerated
- What does this ritual teach us about the importance of obedience to God's commands?
- How can we understand the symbolism of sacrifice in our own lives today?
- In what ways can we offer our best to God, similar to the offerings described in Leviticus?
- What role does leadership play in guiding others in spiritual practices, as seen with Moses?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Leviticus 8:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he cut the ram into pieces,.... Cut off its head and quartered it: and Moses burnt the head, and the pieces, and the fat; even all of it, as the following verse shows.
Read John Gill on Leviticus 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. Brought the ram ... - as a token of their entire dedication to the service of God.
Read Robert Jamieson on Leviticus 8 →CambridgeThe Cambridge Bible for Schools and Colleges20. and the fat] a different Heb. word from that in Leviticus 8:16; Leviticus 8:25, used here and in Leviticus 1:8; Leviticus 1:12 only. The fat of the intestines is probably indicated.
Read Cambridge on Leviticus 8 →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
He cut the ram into pieces and burned the head, the pieces, and the fat.
He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat.
He cut the ram into pieces and burned the head, the pieces, and the fat.
Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,
Tyndale line
And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.
And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat.
And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat.
And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.
And Moses cut the ram in pieces, and burnt the head with the pieces, and the fat,
Strictly literal
And the ram he cut up into its pieces; and Moses burned the head, and the pieces, and the fat;
and the ram he hath cut into its pieces, and Moses maketh perfume with the head, and the pieces, and the fat,
and he has cut the ram into its pieces, and Moses makes incense with the head, and the pieces, and the fat,
And the ram he cut into the proper pieces; and Moses burnt the head, and the pieces, and the fat.
He cut the ram into pieces and burned the head and the pieces and the fat.
From the Latin
And cutting the ram into pieces, the head thereof, and the joints, and the fat he burnt in the fire,
Simplified
He divided the ram into pieces and burned the head, the pieces, and the fat.
And when the sheep had been cut into parts, the head and the parts and the fat were burned by Moses.
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 supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew. The Septuagint, while matching 10 of the 12 words, presents the text in its own order and style, but retains the essential elements of the ritual described.
וְאֶת־ הָאַ֔יִל נִתַּ֖ח לִנְתָחָ֑יו וַיַּקְטֵ֤ר מֹשֶׁה֙ אֶת־ הָרֹ֔אשׁ וְאֶת־ הַנְּתָחִ֖ים וְאֶת־ הַפָּֽדֶר׃
10 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.
ואת האיל נתח לנתחיו ויקטר משׁה את הראשׁ ואת הנתחים ואת הפדר
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 8:20
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.
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)
HC/To — Conjunction · particleHC/To
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ram
Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have “Aram.”
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
(high, exalted). A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob’s migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called ARAM in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and ARNI in the Revised Version of (Luke 3:33) The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with ARAM in (
elevated; sublime
נָתַח (nathach) is a primitive root meaning to cut or dismember. It specifically refers to actions like cutting up, dividing, or hewing in pieces, particularly in the Piel form, which emphasizes the act of cutting into pieces or dividing by joints.
[נָתַח] vb. only Pi. cut up, cut in pieces, divide by joints
base
H5408 נָתַח
5408 nathach naw-thakh'
a primitive root; to dismember:--cut (in pieces), divide,
hew in pieces.
נָתַח (na.tach) — to cut.
1) to cut, cut up, cut in pieces, divide
1a) (Piel) to cut up, cut in pieces, divide by joints
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
נֵ֫תַח (nethach) refers to a fragment or piece, particularly in the context of a divided carcass as noted in Ezekiel 24:4. It is derived from the root word for 'fragment' and is used to describe a part or piece of flesh or meat.
נֵ֫תַח n.m. Ez 24:4 piece of a divided carcass
base
H5409 נֵ֫תַח
5409 nethach nay'-thakh
from 5408; a fragment:--part, piece.
see HEBREW for 05408
נֵ֫תַח (ne.tach) — piece.
piece, a piece of flesh or meat
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
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)
HC/To — Conjunction · particleHC/To
נֵ֫תַח (nethach) refers to a fragment or piece, particularly in the context of a divided carcass as noted in Ezekiel 24:4. It is derived from the root word for 'fragment' and is used to describe a part or piece of flesh or meat.
נֵ֫תַח n.m. Ez 24:4 piece of a divided carcass
base
H5409 נֵ֫תַח
5409 nethach nay'-thakh
from 5408; a fragment:--part, piece.
see HEBREW for 05408
נֵ֫תַח (ne.tach) — piece.
piece, a piece of flesh or meat
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
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)
HC/To — Conjunction · particleHC/To
פֶּ֫דֶר (peder) refers to suet or fat, derived from an unused root meaning to be greasy. The entries consistently define it as a noun referring to fatty tissue, without significant disagreement among the lexicons.
[פֶּ֫דֶר] n.[m.] suet
base
H6309 פֶּ֫דֶר
6309 peder peh'der
from an unused root meaning to be greasy; suet:--fat.
פֶּ֫דֶר (pe.der) — suet.
fat, suet
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa