Exodus 29:6 — Word Study
WLCוְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־ רֹאשׁ֑וֹ וְנָתַתָּ֛ אֶת־ נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־ הַמִּצְנָֽפֶת׃
BSAPutsûwm the turbanmitsnepheth [mitre, head-dress, mitsnepheth, symbolizing official status] onʻal his headrôʼsh and attachnâthan the holyqôdesh [holy crown, consecration] diademnezer [dedication to God] toʻal the turbanmitsnepheth [mitsnepheth, worn by high priests and kings]
| Greek | English | Parsing |
|---|---|---|
| וְשַׂמְתָּ֥ | and you will put | Verb, Qal, sequential perfect second person masculine singular |
| הַמִּצְנֶ֖פֶת | the turban | Particle, noun common feminine singular absolute |
| עַל־ | on | Preposition |
| רֹאשׁ֑וֹ | head his | Noun common masculine singular construct, suffix |
| וְנָתַתָּ֛ | and you will put | Verb, Qal, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| נֵ֥זֶר | [the] crown of | Noun common, masculine singular construct |
| הַקֹּ֖דֶשׁ | holiness | Particle, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| הַמִּצְנָֽפֶת׃ | the turban | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Put the turban on his head and attach the holy diadem to the turban. |
| KJV | And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. |
| ASV | and thou shalt set the mitre upon his head, and put the holy crown upon the mitre. |
| YLT | and hast set the mitre on his head, and hast put the holy crown on the mitre, |
| WEB | You shall set the turban on his head, and put the holy crown on the turban. |
| BBE | And let the head-dress be placed on his head and the holy crown on the head-dress. |
Where they part company is נֵ֥זֶר — see How Translations Differ.
The sentence has two main clauses connected by 'and', each detailing an action related to Aaron's consecration.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
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 — Exodus 29:6
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 Consecration of Aarongenerated
Exodus 29:6 describes the process of dressing Aaron, the high priest, in his sacred garments. This act is part of a larger ceremony that sets Aaron apart for his role in the service of God, reflecting the significance of priestly attire in Israelite worship. The surrounding verses detail the garments and rituals involved in his consecration, emphasizing the holiness required for those who serve in sacred roles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 28:36–39 | You are to make a plate of pure gold and engrave on it as on a seal: HOLY TO THE LORD. |
| 2 | Leviticus 8:9 | Moses also put the turban on Aaron’s head and set the gold plate, the holy diadem, on the front of the turban, as the LORD had commanded him. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מִצְנֶפֶת, ha.mitz.Ne.fetgenerated
The word מִצְנֶפֶת (mitsnepheth) refers specifically to the turban worn by high priests, symbolizing their religious authority and status. It is derived from a root meaning to cover, indicating its role in signifying the high priest's position.
This term is consistently associated with the attire of the high priest, underlining the importance of proper dress in the context of worship and service to God. The turban is a key element of the high priest's garments, representing both dignity and the sacred responsibility of the priesthood.
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 verse is structured around two main verbs: וְשַׂמְתָּ֥ (and you will put) and וְנָתַתָּ֛ (and you will put), which govern the actions of dressing Aaron. The first verb introduces the action of placing the turban, while the second verb details the attachment of the diadem.
The Hebrew syntax emphasizes the sequential nature of these actions, with the turban being placed first on Aaron's head, followed by the attachment of the holy diadem, highlighting the ritualistic order in priestly consecration.
Septuagint Backgroundgenerated
In the Septuagint, מִצְנֶפֶת is rendered as μίτραν, which also means turban or head-dress. This choice maintains the focus on the high priest's official attire.
The translation of נֵ֥זֶר is less clear, as it does not appear in the provided data, suggesting a potential difference in interpretation or emphasis in the Greek text.
In plain words — the whole versegenerated
Exodus 29:6 tells us that God instructed Moses to dress Aaron, the high priest, in a turban and attach a holy diadem to it. This act signifies Aaron's official role and the importance of his attire in the service of God.
Frequently Asked Questionsgenerated
The turban symbolizes the official status and authority of the high priest in Israelite worship.
The diadem represents holiness and dedication to God, marking the high priest's role in sacred service.
The order reflects the ritualistic nature of consecration, emphasizing the importance of each garment in the priestly role.
This verse is part of the instructions for consecrating Aaron and his sons, highlighting the significance of proper attire and rituals in the priestly office.
Reflection Questionsgenerated
- What does it mean to have a role of authority in my own life, like Aaron did as high priest?
- How can I honor the sacredness of my responsibilities, as the priests did?
- In what ways can I ensure that I am prepared for my duties, drawing from the example of Aaron's consecration?
- How does understanding the symbolism of the priestly garments enhance my appreciation for worship?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 29:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall put the mitre upon his head,.... Which was made of linen, and was a wrap of linen about his head in the form of a turban: and put the holy crown upon the mitre; the holy crown was a
Read John Gill on Exodus 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt put the mitre upon his head, and put the holy crown upon the mitre. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe holy crown, i.e. the plate of gold, , as appears by comparing .
Read Matthew Poole on Exodus 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 29:6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.Ver. 6. The holy crown.]
Read John Trapp on Exodus 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The holy crown.—The golden plate, inscribed with “Holiness to the Lord,” and attached to the mitre by a lace or riband, resembled the “diadems” worn in the East by monarchs, and regarded as the main emblem of their sovereignty. In Egypt, such a diadem is found first in the reign of Amenôphis IV. (Khuenaten), the ninth king of the eighteenth dynasty. The assignment of a crown to the high priest gave him that quasi-royal dignity which marked him as a type of our Lord in His threefold office of Prophet, Priest, and King.
Read Charles John Ellicott on Exodus 29 →CambridgeThe Cambridge Bible for Schools and Colleges6. the mitre] the turban: Exodus 28:37. the holy crown] so Exodus 39:30, Leviticus 8:9. Better, the holy diadem. The term does not occur in ch. 28; but it doubtless denotes the blue lace, with the gold plate in front, which was tied, in the manner of a ‘diadem,’ round the white turban of the high priest (see on Exodus 28:37). The word is also used of a royal diadem (2 Samuel 1:10 al.); and perhaps means properly a (mark of) separation (to Jehovah).
Read Cambridge on Exodus 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5, 6. The garments — These, so fully described in the foregoing chapter, were to be formally placed upon the priest’s person as a part of the ceremony of consecration. Comp. Leviticus 8:7-9.
Read Daniel Denison Whedon on Exodus 29 →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
Put the turban on his head and attach the holy diadem to the turban.
You shall set the turban on his head, and put the holy crown on the turban.
Put the turban on his head and attach the holy diadem to the turban.
You are to put the turban on his head and put the holy diadem on the turban.
Tyndale line
And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.
and thou shalt set the mitre upon his head, and put the holy crown upon the mitre.
and thou shalt set the mitre upon his head, and put the holy crown upon the mitre.
And thou shalt put the miter upon his head, and put the holy crown upon the miter.
Then thou shalt put the miter vpon his head, and shalt put the holy crowne vpon ye miter.
Strictly literal
And thou shalt put the turban upon his head, and fasten the holy diadem to the turban,
and hast set the mitre on his head, and hast put the holy crown on the mitre,
and have set the turban on his head, and have put the holy crown on the turban,
And thou shalt put the mitre upon his head, and thou shalt fasten the holy crown upon the mitre.
You must set the turban on his head and put the holy crown on the turban.
From the Latin
And thou shalt put the mitre upon his head, and the holy plate upon the mitre,
Simplified
Wrap the turban on his head and attach the holy crown to the turban.
And let the head-dress be placed on his head and the holy crown on the head-dress.
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 Samaritan Pentateuch agree closely, with one notable difference: the Samaritan text uses נתתה (you will give) instead of the Masoretic נָתַתָּ֛ (you will put), indicating a variation in the understanding of the action related to the diadem.
וְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־ רֹאשׁ֑וֹ וְנָתַתָּ֛ אֶת־ נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־ הַמִּצְנָֽפֶת׃
8 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.
ושׂמת המצנפת על ראשׁו ונתתה את נזר הקדשׁ על המצנפת
1 word differs from the Masoretic Text: נתתה (give)
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 Exodus 29:6
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
מִצְנֶ֫פֶת (mitsnepheth) refers to the turban worn by the high priest, indicating a specific type of headgear associated with religious authority. It is derived from a root meaning to cover, and is synonymous with terms like diadem and mitre. The entries consistently emphasize its connection to the high priest's attire.
מִצְנֶ֫פֶת n.f. turban of high priest
base
H4701 מִצְנֶ֫פֶת turban of high priest
4701 mitsnepheth mits-neh'-feth
from 6801; a tiara, i.e. official turban (of a king or high
priest):--diadem, mitre.
see HEBREW for 06801
מִצְנֶ֫פֶת (mits.ne.phet) — turban.
turban (of the high priest)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
tur'-ban (Le 16:4 margin).
See DRESS, V.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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 נֵ֫זֶר (*nezer*) is derived from a root meaning 'to separate' and encompasses concepts of dedication, particularly in the context of the Nazirite vow. It refers to items associated with consecration, such as a crown or unshorn hair, and can denote the status of a high priest or a Nazirite. The entries consistently highlight its meanings related to separation and dedication.
נֵ֫זֶר n.m. ψ 132:18 consecration, crown, Naziriteship
crown (sign of consecration)
woman’s hair (orig. prob. of long hair as sign of consecration, as in Nazirite vow)
consecration
base
H5145 נֵ֫זֶר, נֶזֶר
5145 nezer neh'-zer
or nezer {nay'-zer}; from 5144; properly, something set
apart, i.e. (abstractly) dedication (of a priet or Nazirite);
hence (concretely) unshorn locks; also (by implication) a
chaplet (especially of royalty):--consecration, crown, hair,
separation.
see HEBREW for 05144
נֵ֫זֶר (ne.zer) — consecration: Nazirite vow.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: crown.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: hair.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִצְנֶ֫פֶת (mitsnepheth) refers to the turban worn by the high priest, indicating a specific type of headgear associated with religious authority. It is derived from a root meaning to cover, and is synonymous with terms like diadem and mitre. The entries consistently emphasize its connection to the high priest's attire.
מִצְנֶ֫פֶת n.f. turban of high priest
base
H4701 מִצְנֶ֫פֶת turban of high priest
4701 mitsnepheth mits-neh'-feth
from 6801; a tiara, i.e. official turban (of a king or high
priest):--diadem, mitre.
see HEBREW for 06801
מִצְנֶ֫פֶת (mits.ne.phet) — turban.
turban (of the high priest)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
tur'-ban (Le 16:4 margin).
See DRESS, V.