Daniel 10:5 — Word Study
WLCוָאֶשָּׂ֤א אֶת־ עֵינַי֙ וָאֵ֔רֶא וְהִנֵּ֥ה אִישׁ־ אֶחָ֖ד לָב֣וּשׁ בַּדִּ֑ים וּמָתְנָ֥יו חֲגֻרִ֖ים בְּכֶ֥תֶם אוּפָֽז׃
BSAI lifted upnâsâʼ▸ my eyesʻayin [to gaze intently] and beholdhinnêh [look, see] there was a certainʼechâd manʼîysh [a specific individual, one] dressedlâbash in linenbad [wearing fine white clothes, bad] with a beltchâgar [a girdle] of fine goldkethem [pure gold] from UphazʼÛwphâz [a region of gold, a place of desire] around his waistmôthen [his loins, the center of his being]
| Greek | English | Parsing |
|---|---|---|
| וָאֶשָּׂ֤א | and I lifted up | Verb, Qal, sequential imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| עֵינַי֙ | eyes my | Noun common feminine dual construct, suffix |
| וָאֵ֔רֶא | and I saw | Verb, Qal, sequential imperfect first person common singular |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| אִישׁ־ | a man | Noun common, masculine singular absolute |
| אֶחָ֖ד | one | Adj |
| לָב֣וּשׁ | clothed | V-Qal-Inf-c |
| בַּדִּ֑ים | linen | Noun common, masculine plural absolute |
| וּמָתְנָ֥יו | and loins his | Conjunction, noun common masculine dual construct, suffix |
| חֲגֻרִ֖ים | [were] girded | Verb, Qal, participle (passive) masculine plural |
| בְּכֶ֥תֶם | with [the] gold of | Preposition, noun common masculine singular construct |
| אוּפָֽז׃ | Uphaz | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I lifted up my eyes, and behold, there was a certain man dressed in linen, with a belt of fine gold from Uphaz around his waist. |
| KJV | Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: |
| ASV | I lifted up mine eyes, and looked, and, behold, a man clothed in linen, whose loins were girded with pure gold of Uphaz: |
| YLT | and I lift up mine eyes, and look, and lo, a certain one clothed in linen, and his loins girt with pure gold of Uphaz, |
| WEB | I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz. |
| BBE | And lifting up my eyes I saw the form of a man clothed in a linen robe, and round him there was a band of gold, of the best gold: |
Where they part company is חֲגֻרִ֖ים — see How Translations Differ.
The sentence is structured around a main action, with several descriptive phrases providing detail about the vision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Daniel 10:5
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 — Daniel's Vision by the Tigrisgenerated
Daniel 10:5 describes a moment when Daniel sees a remarkable figure dressed in linen, which is often associated with purity and divine presence. This vision occurs while he is by the Tigris River, a setting that adds to the gravity of the experience. The context reveals that Daniel is in a state of prayer and fasting, seeking understanding about future events, as indicated in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 12:6–7 | One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?” |
| 2 | Joshua 5:13 | Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in His hand. Joshua approached Him and asked, “Are You for us or for our enemies?” |
| 3 | Zechariah 1:8 | I looked out into the night and saw a man riding on a red horse. He was standing among the myrtle trees in the hollow, and behind him were red, sorrel, and white horses. |
| 4 | Revelation 1:13–15 | and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest. |
| 5 | Daniel 12:6–7 | One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חֲגֻרִ֖ים, cha.gu.Rimgenerated
The Hebrew word חָגַר (chagar) means to gird or put on a belt. It is used here in the participle form, indicating the action of the figure being girded, which suggests readiness or preparation for action. This term conveys a sense of authority and purpose, as the figure is adorned in a way that signifies his role.
In this context, the girdle is not just a functional item; it symbolizes the readiness of this heavenly being to convey a message or perform a task. The visual imagery of being girded enhances the understanding of the figure's significance in Daniel's vision.
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 וָאֶשָּׂ֤א (va.'e.Sa', and I lifted up) governs the entire sentence, with two clauses following: one describing the action of seeing and another introducing the figure. The structure emphasizes Daniel's active observation and the significance of what he sees.
The phrase אִישׁ־ אֶחָ֖ד ('ish- 'echad, a certain man) serves as the subject, presenting the figure as a focal point of the vision. The use of descriptive phrases enhances the understanding of the figure's appearance and attire.
Septuagint Backgroundgenerated
The Septuagint translates חֲגֻרִ֖ים as περιεζωσμένος (periezōsmenos), meaning 'girded.' This choice reflects a similar emphasis on the figure's readiness and authority, aligning with the Hebrew meaning while also adapting to the Greek context.
The translation choice indicates a continuity of meaning, emphasizing the figure's preparedness in delivering a message or performing a task, which is central to the vision's purpose.
In plain words — the whole versegenerated
Daniel 10:5 describes how Daniel lifted his eyes and saw a man dressed in linen with a gold belt from Uphaz. This figure represents a heavenly messenger, emphasizing the divine nature of the vision.
Frequently Asked Questionsgenerated
The man dressed in linen represents a heavenly messenger or angel, conveying a significant message to Daniel.
The gold belt signifies purity and authority, indicating the figure's readiness to deliver an important message.
The vision reveals Daniel's deep spiritual engagement and his role as a prophet receiving divine revelations.
This vision connects to themes of divine revelation and the presence of heavenly beings, similar to other prophetic experiences in the Bible.
Reflection Questionsgenerated
- What does the appearance of the man in linen tell us about the nature of divine messages?
- How can we prepare ourselves to receive spiritual insights like Daniel?
- What significance does the setting by the Tigris River hold in the context of this vision?
- In what ways can we recognize and respond to divine messages in our own lives?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this vision, interpreting the figure as a heavenly messenger, emphasizing the significance of divine appearances.
In the first vision he says, “Behold, the angel Gabriel [was] sent.” Here, however, it is not so; he sees the Lord, not yet indeed as perfect man but with the appearance and form of man, as he says: “And, behold,Early Church Fathers on Daniel 10 →
Now the word Uphaz, which is a word transferred from Hebrew to Greek, denotes pure gold.Early Church Fathers on Daniel 10 →
Verse 5. "And I lifted my eyes and saw." We must lift up our eyes if we are to be able to discern a mystical vision. "And behold, a person clothed in linen." Instead of "linen," as Aquila rendered it, Theodotion simply puts baddim,Early Church Fathers on Daniel 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 10:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I lifted up mine eyes, and looked,.... Being excited to it, by an object presented, of an unusual appearance, which engaged his attention, and caused him to look wistly at it: and, behold a
Read John Gill on Daniel 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: Then I lifted up mine eyes - from the ground, on which they had been fixed in his mourning.
Read Robert Jamieson on Daniel 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe beheld wistly and with a composed mind. A certain man; which man some will have an angel, either Gabriel, who appeared to him before, or Michael, chief among the angels, Jude 9, archangel, who is mentioned after. Or rather, Christ, who was true man. 1. He appeared to Daniel in royal and priestly robes, which was not proper for any angel. 2. He appeared in so great brightness and majesty, which made Daniel astonished, and laid him prostrate. 3. Compare this place with ,7, and you find him the same as here, revealing the secrets of times, and of God’ s providence towards his church, which is Christ. Clothed in linen, whose loins were girded with fine gold of Uphaz: see , where the Lord…
Read Matthew Poole on Daniel 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 10:5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins [were] girded with fine gold of Uphaz:Ver. 5. Then I lifted up mine eyes, and looked,] viz., After my long fasting, praying, and meditating. So Moses and Elias, those great fasters, met together with our Saviour gloriously in the mount at his transfiguration. It is abstinence, not fulness, that makes a man capable of heavenly visions of divine glory. Behold a certain man.] Heb., One man; a singular man, a glorious person; Messias the prince, described here by his habit and parts as a judge, say some, or as a priest, say others. See Daniel 12:6-7 Revelation 1:13-15; Revelation 10:5.…
Read John Trapp on Daniel 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) A certain man.—The appearance of this person is minutely described, while that of the angels is not mentioned. The dress especially recalls to our minds the clothing of the high priest. (See Exodus 39:27-29, and comp. Revelation 1:13.) The person himself is carefully distinguished from Michael (Daniel 10:21), and as we may infer from Daniel’s silence (comp. Daniel 9:21), he is distinct from Gabriel also. He is the same man who stood before Daniel (Daniel 8:15), and must be regarded as “the Angel of God” (Exodus 32:34), or “God’s Presence” (Exodus 33:14), or “God’s Name;” in fact, the One who was the Logos. Uphaz.—A place only mentioned in this passage and Jeremiah 10:9. The locality of…
Read Charles John Ellicott on Daniel 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Clothed in linen] The description is intended to point out the splendour of the garments. Gold of Uphaz] The same as Ophir.
Read AdamClarke on Daniel 10 →CambridgeThe Cambridge Bible for Schools and Colleges5–9. The dazzling being seen by Daniel in his vision, and the effects of the spectacle upon him. For a vision following a fast, cf. Apoc. of Baruch Daniel 10:7, ix. 2, vii. 5, x. 5, 6, xxi. 1, xliii. 3, xlvii. 2; 2Es 5:13; 2Es 5:20; 2Es 6:31; 2Es 6:35; 2Es 9:24; 2Es 9:26; 2Es 12:51 : also Acts 10:10.
Read Cambridge on Daniel 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThen I lifted up mine eyes, and looked ... - While he was engaged in devotion. What is here said would lead us to suppose that he had been occupied in deep thought and meditation, perhaps with his eyes fixed on the ground.
Read Albert Barnes on Daniel 10 →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
I lifted up my eyes, and behold, there was a certain man dressed in linen, with a belt of fine gold from Uphaz around his waist.
I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz.
I lifted up my eyes, and behold, there was a certain man dressed in linen, with a belt of fine gold from Uphaz around his waist.
I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Upaz.
Tyndale line
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
I lifted up mine eyes, and looked, and, behold, a man clothed in linen, whose loins were girded with pure gold of Uphaz:
I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with pure gold of Uphaz:
Then I lifted up my eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
And I lift vp mine eyes, and looked, and beholde, there was a man clothed in linnen, whose loynes were girded with fine golde of Vphaz.
Strictly literal
and I lifted up mine eyes and looked, and behold, a certain man clothed in linen, and his loins were girded with pure gold of Uphaz;
and I lift up mine eyes, and look, and lo, a certain one clothed in linen, and his loins girt with pure gold of Uphaz,
and I lift up my eyes, and look, and behold, a certain one clothed in linen, and his loins girt with pure gold of Uphaz,
I lifted up my eyes, and looked, and behold there was a certain man clothed in linen, and his loins were girded with fine gold of Uphaz;
I looked up and saw a man dressed in linen, with a belt around his waist made of pure gold from Uphaz.
From the Latin
And I lifted up my eyes, and I saw: and behold a man clothed in linen, and his loins were girded with the finest gold:
Simplified
I looked around and saw a man dressed in linen, and around his waist was a belt of pure gold.
And lifting up my eyes I saw the form of a man clothed in a linen robe, and round him there was a band of gold, of the best gold:
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 and the Septuagint align closely, with 12 of the 13 words matched. The Dead Sea Scrolls fragment shows partial restoration but maintains the essence of the verse, confirming the vision's description.
וָאֶשָּׂ֤א אֶת־ עֵינַי֙ וָאֵ֔רֶא וְהִנֵּ֥ה אִישׁ־ אֶחָ֖ד לָב֣וּשׁ בַּדִּ֑ים וּמָתְנָ֥יו חֲגֻרִ֖ים בְּכֶ֥תֶם אוּפָֽז׃
12 of the 13 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.
[והנה] איש אחד לבש [בדים] [ומתני׳ו] חגור בכתם [אופז]
9 words of the verse are on this fragment — 2 partly restored, 4 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 Daniel 10:5
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Hc/Vqw1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Inf-c — V-Qal-Inf-cHAamsa
בַּד (bad) refers to white linen, with its derivation remaining uncertain. It is described as flaxen thread or yarn, which is used to make linen garments. The entries do not provide significant disagreement among lexicons.
בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
base
H906 בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
906 bad bad
perhaps from 909 (in the sense of divided fibres); flaxen
thread or yarn; hence, a linen garment:--linen.
see HEBREW for 0909
בַּד (bad) — linen.
linen, white linen
N-mp — Noun common · masculine plural absoluteHNcmpa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
מַתְנַ֫יִם (matanim) refers to the loins or hips, derived from a root meaning to be slender. It appears in the plural form and is associated with the term for a greyhound in Proverbs 30:31. The word captures the anatomical region of the waist or small of the back.
מַתְנַ֫יִם n.m.du. loins
base
H4975 מַתְנַ֫יִם loins
4975 mothen mo'-then
from an unused root meaning to be slender; properly, the
waist or small of the back; only in plural the loins:--+
greyhound, loins, side.
מׇתְנַ֫יִם (mo.ten) — loin.
1) loins, hips
1a) used with zar.zir (זַרְזִיר "greyhound" H2223) in Pr 30:31; perhaps an extinct animal, exact meaning unknown
Conj | N-md | Suff — Conjunction · noun common masculine dual construct · suffixHC/Ncmdc/Sp3ms
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
כֶּ֫תֶם (kethem) refers to gold, specifically pure gold, and is noted as a poetic and late term. It is derived from a root meaning something carved out, indicating ore. The entries consistently emphasize its association with fine or pure gold.
כֶּ֫תֶם n.m. gold, poet. and late
base
H3800 כֶּ֫תֶם gold, poet. and late
3800 kethem keh'-them
from 3799; properly, something carved out, i.e. ore; hence,
gold (pure as originally mined):--((most) fine, pure) gold(-en
wedge).
see HEBREW for 03799
כֶּ֫תֶם (ke.tem) — gold.
gold, pure gold
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
אוּפָז (Uwphaz) refers to a location known for its gold, possibly meaning 'desire of fine gold.' The entries suggest it is an uncertain place, with some debate about its exact nature. It appears in discussions of gold regions, but no specific Old Testament verse is cited.
אוּפָז (n.pr.loc. unknown & dub.) whence came gold; but 𝔊 δόκιμος
base
H210 אוּפָז
210 'Uwphaz oo-fawz'
perhaps a corruption of 211; Uphaz, a famous gold
region:--Uphaz.
see HEBREW for 0211
אוּפָז (u.phaz) — Uphaz.
§ Uphaz = "desire of fine gold"
a place famous for its gold
N-proper — Noun properHNpl
u'-faz ('uphaz): A gold-bearing region, mentioned in Jer 10:9; Da 10:5, otherwise unknown. Perhaps in both passages Ophir, which differs in one consonant only, should be read. In the second passage, instead of "gold of Uphaz," perhaps "gold and fine gold" ('uphaz) should be read. The Jerusalem Talmud states that there were seven kinds of gold, good gold, pure, precious, gold of Uphaz, purified, refined, and red gold of Parvaim (2Ch 3:6). That of Uphaz, which is so called from the place from which it comes, resembles "flashes of fire fed with pitch" (M. Schwab, The Talmud of Jerusalem, V, 207 f).
Thomas Hunter Weir
Uphaz
Probably another name for Ophir (Jer. 10:9). Some, however, regard it as the name of an Indian colony in Yemen, southern Arabia; others as a place on or near the river Hyphasis (now the Ghana), the south-eastern limit of the Punjaub.
(Jeremiah 10:9; Daniel 10:5) [OPHIR]