Numbers 19:15 — Word Study
WLCוְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־ צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃
BSAand anykôl openpâthach [exposed] containerkᵉlîy [vessel, utensil] withoutʼayin a lidtsâmîyd [cover, bracelet] fastenedpâthîyl [bound, tied] on itʻal [upon, above] is uncleanṭâmêʼ [considered, deemed, impure, defiled, spiritually polluted]
| Greek | English | Parsing |
|---|---|---|
| וְכֹל֙ | and every | Conjunction, noun common masculine singular construct |
| כְּלִ֣י | vessel | Noun common, masculine singular absolute |
| פָת֔וּחַ | open | Verb, Qal, participle (passive) masculine singular |
| אֲשֶׁ֛ר | which | Particle |
| אֵין־ | there not | Noun common, masculine singular construct |
| צָמִ֥יד | [is] a cover of | Noun common, masculine singular construct |
| פָּתִ֖יל | a cord | Noun common, masculine singular absolute |
| עָלָ֑יו | on it | Preposition, suffix |
| טָמֵ֖א | [is] unclean | Adj |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and any open container without a lid fastened on it is unclean. |
| KJV | And every open vessel, which hath no covering bound upon it, is unclean. |
| ASV | And every open vessel, which hath no covering bound upon it, is unclean. |
| YLT | and every open vessel which hath no covering of thread upon it is unclean. |
| WEB | Every open vessel, which has no covering bound on it, is unclean. |
| BBE | And every open vessel without a cover fixed on it will be unclean. |
Where they part company is אֵין־ — see How Translations Differ.
The sentence consists of a main clause followed by a predicate that defines the state of the subject.




5 commentators on this verse
Gill, Jamieson, Poole, Cambridge & more — read them ›
clause
subjectהוּא
verbפָּתַח
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 — Numbers 19:15
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 of Puritygenerated
Numbers 19:15 is part of a set of instructions regarding what is considered unclean, especially in relation to death and burial. The surrounding verses outline various situations that render individuals or objects impure, emphasizing the importance of ritual purity in the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 31:20 | And purify every garment and leather good, everything made of goat’s hair, and every article of wood.” |
| 2 | Leviticus 11:32 | When one of them dies and falls on something, that article becomes unclean; any article of wood, clothing, leather, sackcloth, or any implement used for work must be rinsed with water and will remain unclean until evening; then it will be clean. |
| 3 | Leviticus 14:36 | The priest must order that the house be cleared before he enters it to examine the mildew, so that nothing in the house will become unclean. After this, the priest shall go in to inspect the house. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — טָמֵ֖א, ta.Me'generated
The word טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It encompasses ethical, religious, and ritual impurity, affecting people, places, and things.
In this verse, it indicates that an open container is spiritually polluted, which is significant in the context of the laws of purity. The use of this term highlights the need for careful adherence to these laws to maintain communal holiness.
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 is טָמֵ֖א, is unclean, which governs the entire sentence. The structure includes a noun phrase identifying the subject, כְּלִ֣י (vessel), and a prepositional phrase that describes the condition of being open and lacking a cover.
The Hebrew word order emphasizes the condition of the vessel first, followed by the defining characteristics that lead to its impurity.
Septuagint Backgroundgenerated
The Septuagint translates טָמֵ֖א as ἀκάθαρτά (akatharta), which conveys a similar sense of being unclean or impure. This choice reflects the translators' understanding of the term's significance in a ritual context.
The Greek word σκεῦος for כְּלִ֣י emphasizes the functional aspect of the vessel, aligning with the Hebrew meaning while also resonating with Greek audiences familiar with similar concepts.
In plain words — the whole versegenerated
Numbers 19:15 states that any open container without a lid is considered unclean. This means that if a vessel is exposed and lacks a cover, it is spiritually polluted according to the laws of purity.
Frequently Asked Questionsgenerated
A container is deemed unclean if it is open and lacks a lid, indicating that it cannot be used for holy purposes until it is purified.
Cleanliness is crucial in the context of the laws given to the Israelites, as it affects their ability to participate in communal worship and rituals.
This verse outlines specific conditions under which objects become unclean, reinforcing the importance of maintaining purity in daily life and religious practices.
Yes, related purity laws can be found in Numbers 31:20 and Leviticus 11:32, which also address what makes objects or people unclean.
Reflection Questionsgenerated
- What are some ways I can ensure I maintain spiritual cleanliness in my life?
- How do the laws of purity in the Bible reflect God's desire for holiness among His people?
- In what ways can I apply the principles of cleanliness and purity in my daily interactions?
- How does understanding the concept of unclean vessels help me appreciate the significance of purity in my faith?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the importance of discipline and purity, illustrating how external factors can affect one's spiritual state.
The cover of a vessel, or a seal, is the control of discipline. Discipline keeps a man from being overwhelmed, as if he were an unclean or polluted vessel that is rejected.Early Church Fathers on Numbers 19 →
The cover of a vessel, or a seal, is the control of discipline. Discipline keeps a man from being overwhelmed, as if he were an unclean or polluted vessel that is rejected.Early Church Fathers on Numbers 19 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 19:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd every open vessel,.... An earthen one, as the Targum of Jonathan; and so Jarchi interprets it; and Maimonides (r) observes, that this is only to be understood of an earthen vessel: which hath no
Read John Gill on Numbers 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that toucheth the dead body of any man shall be unclean seven days. He that toucheth the dead body of any man. This law is noticed here to show the uses to which the water of separation was applied.
Read Robert Jamieson on Numbers 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEvery open vessel, because it receives the air of the tent, by which it is ceremonially polluted. Compare ,33.
Read Matthew Poole on Numbers 19 →
CambridgeThe Cambridge Bible for Schools and Colleges14–22. A second use of the ‘water of impurity.’ Mere presence under the same roof as the dead, without actual contact, causes defilement.
Read Cambridge on Numbers 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Every open vessel — The uncovered vessel is rendered unclean by the subtle effluvia of the corpse diffused in the air. Hence, according to the Hebrew, there must be for such vessel a cover bound by a string.
Read Daniel Denison Whedon on Numbers 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and any open container without a lid fastened on it is unclean.
Every open vessel, which has no covering bound on it, is unclean.
and any open container without a lid fastened on it is unclean.
And every open container that has no covering fastened on it is unclean.
Tyndale line
And every open vessel, which hath no covering bound upon it, is unclean.
And every open vessel, which hath no covering bound upon it, is unclean.
And every open vessel, which hath no covering bound upon it, is unclean.
And every open vessel, which hath no covering bound upon it, is unclean.
And all the vessels that bee open, which haue no couering fastened vpon them, shall be vncleane.
Strictly literal
And every open vessel, which hath no covering bound upon it, shall be unclean.
and every open vessel which hath no covering of thread upon it is unclean.
and every open vessel which has no covering of thread on it is unclean.
And every open vessel, on which there is not a closely fitting cover, is unclean.
Every open container with no cover becomes unclean.
From the Latin
The vessel that hath no cover, nor binding over it, shall be unclean.
Simplified
Any open container there that doesn't have a closed lid is unclean.
And every open vessel without a cover fixed on it will be unclean.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־ צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃" which translates to, "and any open container without a lid fastened on it is unclean." The Septuagint agrees with the Masoretic Text in meaning, as all ten words correspond, though it presents them in a different order and structure. The Samaritan Pentateuch also agrees word for word with the Masoretic Text, confirming the same phrasing and meaning. Thus, both the Septuagint and the Samaritan Pentateuch support the Masoretic Text's rendering of this verse.
וְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־ צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃
10 of the 10 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.
וכל כלי פתוח אשׁר אין צמיד ופתיל עליו טמא הוא
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 Numbers 19:15
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-ms — Noun common · masculine singular absoluteHNcmsa
ves'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In 1Sa 21:5, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in Nu 19:15; Le 11:32-34, etc. But in 1Sa 21:8, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy…
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
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
HTr — ParticleHTr
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
צָמִיד (tsamiyd) refers to both a bracelet worn on the wrist and a cover for a vessel. It is derived from a root meaning to bind or clasp. The entries consistently highlight these two meanings, with a specific reference to its use as a cover in Numbers 19:15.
done
H6781a צָמִיד bracelet (bound on wrist) H6781b צָמִיד cover, of vessel
6781 tsamiyd tsaw-meed'
or tsamid {tsaw-meed'}; from 6775; a bracelet or arm-clasp;
generally, a lid:--bracelet, covering.
see HEBREW for 06775
צָמִיד (tsa.mid) — bracelet.
bracelet
צָמִיד (tsa.mid) — cover.
cover (of vessel)
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…
פָּתִיל (pathiyl) refers to a cord or thread that is twisted. It encompasses various forms such as lace, wire, and ribbon. The word is derived from a root that suggests twining, and it is used in contexts related to binding or tying.
פָּתִיל n.m. cord, thread (twisted)
base
H6616 פָּתִיל cord, thread (twisted)
6616 pathiyl paw-theel'
from 6617; twine:--bound, bracelet, lace, line, ribband,
thread, wire.
see HEBREW for 06617
פָּתִיל (pa.til) — cord.
cord, thread (twisted)
N-ms — Noun common · masculine singular absoluteHNcmsa
kord (chebhet, yether, methar, `abhoth; schoinion):
(1) The Arabic chab'l corresponds to the Hebrew chebhel and is still the common name for cord or rope throughout the East. Such ropes or cords are made of goat's or camel's hair, first spun into threads and then twisted or plaited into the larger and stronger form. Chebhel is translated rather inconsistently in the Revised Version (British and American) by "cord" (Jos 2:15; Job 36:8, etc.); by "line" (2Sa 8:2; Mic 2:5; Ps 16:6; 78:55; Am 7:17; Zec 2:1); by "ropes" (
Cord
Frequently used in its proper sense, for fastening a tent (Ex. 35:18; 39:40), yoking animals to a cart (Isa. 5:18), binding prisoners (Judg. 15:13; Ps. 2:3; 129:4), and measuring ground (2 Sam. 8;2; Ps. 78:55). Figuratively, death is spoken of as the giving way of the tent-cord (Job 4:21. “Is not their tent-cord plucked up?” R.V.). To gird one’s self with a cord was a token of sorrow and humiliation. To stretch a line over a city meant to level it with the ground (Lam. 2:8). The “cords of sin” are the…
The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, (Isaiah 19:9) and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made, (John 2:15) and to the ropes of a ship. (Acts 27:32)
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 | Suff — Preposition · suffixHRd/Sp3ms
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
