Numbers 19:6 — Word Study
WLCוְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־ תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה׃
BSAThe priestkôhên [the spiritual leader, mediator] is to takelâqach [get, acquire] cedarʼerez woodʻêts [a tree, timber, a plank] hyssopʼêzôwb [a plant used for purification] and scarlet woolshânîy [dyed with the deep red color of the coccus ilicis insect] and throwshâlak [cast, hurl] themʼêl ontotâvek [toward, into the midst of] the burningsᵉrêphâh [being consumed by fire] heiferpârâh [a young female cow, a sacrifice]
| Greek | English | Parsing |
|---|---|---|
| וְלָקַ֣ח | and he will take | Verb, Qal, sequential perfect third person masculine singular |
| הַכֹּהֵ֗ן | the priest | Particle, noun common masculine singular absolute |
| עֵ֥ץ | wood of | Noun common, masculine singular construct |
| אֶ֛רֶז | cedar | Noun common, masculine singular absolute |
| וְאֵז֖וֹב | and hyssop | Conjunction, noun common masculine singular absolute |
| וּשְׁנִ֣י | and scarlet of | Conjunction, noun common masculine singular construct |
| תוֹלָ֑עַת | scarlet stuff | Noun common, feminine singular absolute |
| וְהִשְׁלִ֕יךְ | and he will throw [them] | Verb, Hiphil, sequential perfect third person masculine singular |
| אֶל־ | into | Preposition |
| תּ֖וֹךְ | [the] middle of | Noun common, masculine singular construct |
| שְׂרֵפַ֥ת | [the] burning of | Noun common, feminine singular construct |
| הַפָּרָֽה׃ | the heifer | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest is to take cedar wood, hyssop, and scarlet wool and throw them onto the burning heifer. |
| KJV | And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. |
| ASV | and the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. |
| YLT | and the priest hath taken cedar wood, and hyssop, and scarlet, and hath cast unto the midst of the burning of the cow; |
| WEB | The priest shall take cedar wood, hyssop, and scarlet, and cast it into the middle of the burning of the heifer. |
| BBE | Then let the priest take cedar-wood and hyssop and red thread, and put them into the fire where the cow is burning. |
Where they part company is in the rendering of וְלָקַ֣ח — see How Translations Differ.
The main verb leads the sentence, with several phrases detailing the actions and objects involved in the ritual.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 19:6
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 Ritual of the Red Heifergenerated
Numbers 19:6 describes a specific ritual involving the red heifer, which is significant for purification. The priest plays a crucial role in this process, taking materials that symbolize cleansing and offering them in a ceremonial act. This ritual is part of the broader laws given to the Israelites for maintaining purity within the community, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 14:4–6 | the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed. |
| 2 | Psalm 51:7 | Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow. |
| 3 | Isaiah 1:18 | “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. |
| 4 | Hebrews 9:19–23 | For when Moses had proclaimed every commandment of the law to all the people, he took the blood of calves and goats, along with water, scarlet wool, and hyssop, and sprinkled the scroll and all the people, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וְלָקַ֣ח, ve.la.Kachgenerated
The verb לָקַח (*laqach*) means 'to take' and encompasses a range of actions from receiving to seizing. In this context, it indicates the priest's action of taking the specified materials — cedar wood, hyssop, and scarlet wool — for the purification ritual.
The parsing as a sequential perfect third person masculine singular shows that this action is a completed task expected of the priest. The use of this verb emphasizes the importance of the priest's role in the ritual and the necessity of following God's instructions precisely.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'The priest is to take,' which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verbs וְלָקַ֣ח and וְהִשְׁלִ֕יךְ govern the main actions of the verse. The first verb indicates what the priest must do, while the second verb describes the act of throwing the materials onto the heifer.
The structure of the sentence places emphasis on the actions of the priest, with the materials listed in a noun phrase following the first verb. This order highlights the significance of the items being taken and their role in the ritual.
Septuagint Backgroundgenerated
The Septuagint translates וְלָקַ֣ח as λήμψεται, which carries a similar meaning of 'he will take.' This choice maintains the imperative nature of the action, indicating a direct instruction.
The translation reflects a consistent understanding of the ritual's requirements, emphasizing the priest's responsibility in the purification process.
In plain words — the whole versegenerated
Numbers 19:6 instructs the priest to take cedar wood, hyssop, and scarlet wool and throw them onto the burning heifer. This act is part of a ritual for purification, emphasizing the importance of these materials in the process.
Frequently Asked Questionsgenerated
These materials are symbolic in the purification ritual, representing strength, cleansing, and the importance of sacrifice.
The burning of the heifer is part of the purification process, as it signifies the removal of sin and impurity from the community.
The priest acts as a mediator between God and the people, performing the necessary rituals to maintain holiness within the community.
This ritual is part of a larger set of laws concerning purity in the Israelite community, illustrating the importance of following God's commands for maintaining spiritual cleanliness.
Reflection Questionsgenerated
- What does the act of taking and throwing symbolize in the context of purification?
- How can understanding the materials used in this ritual deepen our appreciation for the significance of sacrifice?
- In what ways does the priest's role reflect our responsibilities in maintaining spiritual purity?
- How do the instructions given in this verse relate to our understanding of obedience to God's commands?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 19:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall take cedar wood, and hyssop, and scarlet,.... Another priest, according to the Targum of Jonathan; but it seems to design Eleazar the priest, and so, in later times, the same
Read John Gill on Numbers 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: No JFB commentary on these verses.
Read Robert Jamieson on Numbers 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll which are here burnt, and as it were offered to God, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, .
Read Matthew Poole on Numbers 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 19:6 And the priest shall take cedar wood, and hyssop, and scarlet, and cast [it] into the midst of the burning of the heifer.Ver. 6. Cedar wood, and hyssop, and scarlet.] Hereby was signified, that Christ, howsoever in respect of our sins he was burnt up with the fire of his Father’ s wrath; yet by the everlasting Spirit, whereby he offered up himself without spot to God, and by the gifts and graces of it, he was a full sacrifice of a sweet smelling savour to God to purge offences.
Read John Trapp on Numbers 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And the priest shall take cedar wood, and hyssop, and scarlet.—According to the Targum of Jonathan, another priest was to do this, but the reference seems to be to Eleazar. Cedar-wood may be regarded as the emblem of fragrance and incorruption; hyssop as the emblem of purification; and scarlet (or crimson) wool or cloth may be regarded as emblematical both of sin, which is compared to it in Isaiah 1:18, and also of the blood, which is the life, the shedding of which was needful in order to the remission of sin. All of these were used in the purification of the leper (Leviticus 14:4). In both cases there appears to be a typical reference to the sprinkling of the blood of Christ. (See.…
Read Charles John Ellicott on Numbers 19 →CambridgeThe Cambridge Bible for Schools and Colleges6. cedar wood, and hyssop] The former, perhaps, for its durability, the latter for its cleansing qualities. It is doubtful, however, if ‘hyssop’ is the true rendering of the Heb. ’çzôbh, since the hyssop is not native to Palestine. The ‘cape’ and the ‘marjoram’ have been suggested. In the purification of the leper the same objects are employed, but with a different purpose. The cedar wood and ’çzôbh, bound together by a scarlet thread, formed an instrument for sprinkling blood upon the recovered leper and his house (Leviticus 14:4; Leviticus 14:6; Leviticus 14:49; Leviticus 14:51). See Numbers 19:18 below.
Read Cambridge on Numbers 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Cedar is remarkable for its power to resist decay. The cedar roof of the temple of Diana at Ephesus lasted four hundred years, and beams in the temple of Apollo lasted eleven hundred and seventy years.
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
The priest is to take cedar wood, hyssop, and scarlet wool and throw them onto the burning heifer.
The priest shall take cedar wood, hyssop, and scarlet, and cast it into the middle of the burning of the heifer.
The priest is to take cedar wood, hyssop, and scarlet wool and throw them onto the burning heifer.
And the priest must take cedar wood, hyssop, and scarlet wool and throw them into the midst of the fire where the heifer is burning.
Tyndale line
And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
and the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
Then shall the Priest take cedar wood, and hyssope and skarlet lace, and cast them in the mids of the fire where the kow burneth.
Strictly literal
And the priest shall take cedar-wood, and hyssop, and scarlet, and cast them into the midst of the burning of the heifer.
and the priest hath taken cedar wood, and hyssop, and scarlet, and hath cast unto the midst of the burning of the cow;
and the priest has taken cedar wood, and hyssop, and scarlet, and has cast [them] into the midst of the burning of the cow;
And the priest shall take cedar-wood, and hyssop, and a scarlet string, and cast it into the midst of the burning of the cow.
The priest must take cedarwood, hyssop, and scarlet wool, and throw it all into the middle of the burning heifer.
From the Latin
The priest shall also take cedar wood, and hyssop, and scarlet twice dyed, and cast it into the flame, with which the cow is consumed.
Simplified
The priest shall throw cedar wood, hyssop, and crimson thread on the burning cow.
Then let the priest take cedar-wood and hyssop and red thread, and put them into the fire where the cow is burning.
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 Dead Sea Scrolls show partial restoration, with some words supplied by an editor, indicating that the essential elements of the verse are preserved.
וְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־ תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה׃
11 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.
ולקח הכהן עץ ארז ואזוב ושׁני תולעת והשׁליך אל תוך שׂרפת הפרה
Agrees with the Masoretic Text here, word for word.
[ולקח] [הכוחן] [עץ] [ארז] [ואזוב] ושני תולעת [והשליך] [אל] [תוך] [שרפת] [הפרה]
nothing on the leather here — 2 partly restored, 10 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 Numbers 19:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
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…
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-ms — Noun common · masculine singular absoluteHNcmsa
se'-dar, se'-der ('erez, from Hebrew root meaning "to be firm"; kedros): The 'erez was in almost all the Old Testament references the true cedar, Cedrus libani, but the name may have been applied in a loose way to allied trees, such as junipers and pines. In Nu 24:6--"as cedar-trees beside the waters"--the reference must, as is most probable, be purely poetical (see ALOES) or the 'arazim must signify some other kind of tree which flourishes beside water.
1. Cedar for Ritual Cleansing:
Cedar is twice mentioned as a substance for ritual cleansing. In Le 14:4 the cleansed leper was sprinkled with the blood of a "clean bird" into which had been put "cedar- wood, and scarlet, and hyssop." In Nu 19:6 "cedar-wood, and hyssop, and…
Cedar
(Heb. e’rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in Scripture. It was stately (Ezek. 31:3-5), long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9), odoriferous (Cant. 4:11; Hos. 14:6), durable, and therefore much used for boards, pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images (Isa. 44:14).
The Hebrew word erez , invariably rendered "cedar" by the Authorized Version, stands for that tree in most of the passages where the word occurs. While the word is sometimes used in a wider sense, (Leviticus 14:6) for evergreen cone-bearing trees, generally the cedar of Lebanon (Cedrus libani) is intended. (1 Kings 7:2; 10:27; Psalms 92:12; Solomon 5:15; Isaiah 2:13; Ezekiel 31:3-6) The wood is of a reddish color, of bitter taste and aromatic odor, offensive to insects, and very durable. The cedar is a type of the Christian, being evergreen, beautiful, aromatic, wide spreading, slow growing, long lived, and having many uses. As far as is at present known, the cedar of…
A noble evergreen-tree greatly celebrated in the Scriptures, Ps 92:12 Eze 31:3-6. These trees are remarkably thick and tall; some among them are from thirty-five to forty feet in girth, and ninety feet in height. The cedar-tree shoots out branches at ten of twelve feet from the ground, large and almost horizontal; its leaves are an inch long, slender and straight, growing in tufts. The tree bears a small cone, like that of the pine. This celebrated tree is not peculiar to mount Lebanon, but grows also upon mounts Amanus and Taurus in Asia Minor, and in other parts of the Levant, but does not elsewhere reach the size and height of those on Lebanon. It has also been cultivated in the gardens of Europe; two venerable individuals of this species exist at Chiswick in England; and…
אֵזוֹב (ezowb) refers to hyssop, a plant likely of foreign origin. It is noted for its use in both medicinal and religious contexts.
אֵזוֹב n.m. hyssop
base
H231 אֵזוֹב hyssop
231 'ezowb ay-zobe'
probably of foreign derivation; hyssop:--hyssop.
אֵזוֹב (e.zov) — hyssop.
hyssop, a plant used for medicinal and religious purposes
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
his'-up ('ezobh; hussspos, Ex 12:22; Le 14:4,6,4:9 ff; Nu 19:6,18; 1Ki 4:33; Ps 51:7; Joh 19:29; Heb 9:19): A plant used for ritual cleansing purposes; a humble plant springing out of the wall (1Ki 4:33), the extreme contrast to the cedar.
The common hyssop (Hyssopus officinalis) of the Natural Order Labiatae, an aromatic plant with stomatic properties, cannot be the hyssop of the Bible as it is unknown in Palestine, but allied aromatic plants of the same…
Hyssop
(Heb. ‘ezob; LXX. hyssopos), first mentioned in Ex. 12:22 in connection with the institution of the Passover. We find it afterwards mentioned in Lev. 14:4, 6, 52; Num. 19:6, 18; Heb. 9:19. It is spoken of as a plant “springing out of the wall” (1 Kings 4:33). Many conjectures have been formed as to what this plant really was. Some contend that it was a species of marjoram (origanum), six species of which are found in Palestine. Others with more probability think that it was the caper plant, the Capparis spinosa of Linnaeus. This plant grew in Egypt, in the desert of Sinai, and in Palestine. It was capable of…
(Heb. ezob.) The ezob was used for sprinkling in some of the sacrifices and purifications of the Jews. In consequence of its detergent qualities, or from its being associated with the purificatory Services, the psalmist makes use of the expression, "Purge me with ezob ." (Psalms 51:7) It is described in (1 Kings 4:33) as growing on or near walls. (Besides being thus fit for sprinkling, having cleansing properties and growing on walls, the true hyssop should be a plant common to Egypt, Sinai and Palestine, and capable of producing a stick three or four feet long since on a stalk of hyssop the sponge of vinegar was held up to Christ on the cross. (John 19:29) it is impossible to precisely identify the plant because the name was…
Is often mentioned in Scripture, and is directed to be used in the sprinklings which made part of the Jewish ceremonial law, Ex 12:22 Le 14:4-6 Ps 51:9 Heb 9:19. It is some low shrub, which is contrasted with the lofty cedar, 1Ki 4:33. In Joh 19:29, the soldiers are said to have "filled a sponge with vinegar, and put it upon hyssop," that is, upon a rod of hyssop, two feet or more in length, which was long enough to enable one to reach the mouth of a person on the cross. Many different plants have been taken for the hyssop of Scripture, and among others, the…
שָׁנִי (shaniy) refers to the color scarlet or crimson, derived from the insect coccus ilicis, which produces a dye. The entries indicate it can refer both to the insect itself and to the fabric dyed with its coloring matter.
שָׁנִי 42 n.[m.] scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
base
H8144 שָׁנִי scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
8144 shaniy shaw-nee'
of uncertain derivation; crimson, properly, the insect or its
color, also stuff dyed with it:--crimson, scarlet (thread).
שָׁנִי (sha.ni) — scarlet.
1) scarlet, crimson
1a) properly, the insect 'coccus ilicis', the dried body of the female yielding colouring matter from which is made the dye used for cloth to colour it scarlet or crimson
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
HNcfsa — Noun common · feminine singular absoluteHNcfsa
stuf (keli; skeuos): "Material" for any purpose (Eze 12:3,4,7); or "supplies" in a more general sense (Ex 36:7, Hebrew mela'-khah; compare the King James Version, the English Revised Version 1Sa 10:22; 25:13; 30:24 (the American Standard Revised Version substitutes "baggage")); frequently, "household possessions" (Ge 31:37; 45:20; Ex 22:7; Jos 7:11; Ne 13:8; /RAPC Jdt 16:19; the King James Version Judith 15:11 (skeuasmata, the Revised Version (British and American) "furniture"); the King James Version
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
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…
The Hebrew word שְׂרֵפָה (*srephah*) means 'burning' or 'cremation.' It is derived from the root word for burning, שָׂרַף (*sarah*), and is used in contexts related to fire. The entries consistently define it as a noun related to the act of burning.
שְׂרֵפָה n.f. burning
base
H8316 שְׂרֵפָה burning
8316 srephah ser-ay-faw'
from 8313; cremation:--burning.
see HEBREW for 08313
שְׂרֵפָה (se.re.phah) — fire.
burning
N-fs — Noun common · feminine singular constructHNcfsc
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…
פָּרָה (parah) refers to a heifer or cow, specifically a female bovine. The entries consistently define it as a heifer or cow, with no significant disagreement among the lexicons.
פָּרָה 26 n.f. heifer, cow
base
H6510 פָּרָה heifer, cow
6510 parah paw-raw'
feminine of 6499; a heifer:--cow, heifer, kine.
see HEBREW for 06499
פָּרָה (pa.rah) — heifer.
cow, heifer
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
hef'-er (parah, in Nu 19 (see following article) and Ho 4:16; `eghlah, elsewhere in the Old Testament; damalis, in Heb 9:13):For the "heifer of three years old" in the King James Version, the Revised Version margin of Isa 15:5; Jer 48:34, see EGLATH-SHELISHIYAH. A young cow (contrast BULLOCK). The `eghlah figures specifically in religious rites only in the ceremony of De 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite--the priests are witnesses only, and the animal was slain by breaking the neck--but sacrificial purity was required for the heifer.…
Heifer
Heb. ‘eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16)…
(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an "unbroken heifer," (Hosea 4:16) Authorized Version "backsliding" to which Israel is compared.
Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in Nu 19:1-10, illustrating the true sacrifice for sin in the person of Christ, Heb 9:13,14. The well-fed heifer was a symbol of wanton wildness, Jer 46:20 50:11 Ho 4:16.