Exodus 39:34 — Word Study
WLCוְאֶת־ מִכְסֵ֞ה עוֹרֹ֤ת הָֽאֵילִם֙ הַמְאָדָּמִ֔ים וְאֶת־ מִכְסֵ֖ה עֹרֹ֣ת הַתְּחָשִׁ֑ים וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ׃
BSAthe coveringmikçeh [of tanned ram skins] of ramʼayil skinsʻôwr dyed redʼâdam [to redden, flushed] the coveringmikçeh [of sealskins, badgers' skins] of fine leathertachash [from badgers or antelope] andʼêth the veilpôreketh [curtain, screen] of the coveringmâçâk [tabernacle's protective screen]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִכְסֵ֞ה | [the] covering of | Noun common, masculine singular construct |
| עוֹרֹ֤ת | [the] skins of | Noun common, feminine plural construct |
| הָֽאֵילִם֙ | the rams | Particle, noun common masculine plural absolute |
| הַמְאָדָּמִ֔ים | that was dyed red | Particle, verb pual participle (passive) masculine plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִכְסֵ֖ה | [the] covering of | Noun common, masculine singular construct |
| עֹרֹ֣ת | [the] skins of | Noun common, feminine plural construct |
| הַתְּחָשִׁ֑ים | the dolphins | Particle, noun common masculine plural absolute |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| פָּרֹ֥כֶת | [the] curtain of | Noun common, feminine singular construct |
| הַמָּסָֽךְ׃ | the screen | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the covering of ram skins dyed red, the covering of fine leather, and the veil of the covering; |
| KJV | And the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering, |
| ASV | and the covering of rams’ skins dyed red, and the covering of sealskins, and the veil of the screen; |
| YLT | and the covering of rams' skins, which are made red, and the covering of badgers' skins, and the vail of the covering; |
| WEB | the covering of rams’ skins dyed red, the covering of sea cow hides, the veil of the screen, |
| BBE | The outer cover of sheepskins coloured red, and the cover of leather, and the veil for the doorway; |
Where they part company is מִכְסֵ֞ה — see How Translations Differ.
The sentence is structured around a main clause followed by two subordinate phrases, detailing the specific coverings.
4 commentators on this verse
Jamieson, Ellicott, Cambridge, Whedon & more — read them ›
clause
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 39:34
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 Coverings of the Tabernaclegenerated
Exodus 39:34 describes the various coverings that were used for the tabernacle, emphasizing the significance of each material in the context of worship and protection. The coverings were essential for maintaining the sanctity of the tabernacle, which served as the dwelling place of God's presence among His people.
Cross References
The Key Word — מִכְסֵ֞ה, mikh.Sehgenerated
The word מִכְסֶה (mikhseh) means 'covering' and refers to a physical layer that protects or conceals. It is derived from a root that relates to covering or weather-boarding, indicating its function in the tabernacle's construction.
In this verse, it specifies the coverings made of ram skins, which were dyed red, and fine leather, highlighting the care taken in the materials used for the sacred space.
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 clause is governed by the noun phrase מִכְסֵ֞ה, the covering of, which introduces a series of noun phrases detailing what the coverings consist of. The structure lists the materials in a straightforward manner, emphasizing the importance of each item in the context of the tabernacle.
The Hebrew word order places the key noun phrases in succession, making clear the specific coverings and their materials as integral components of the tabernacle's construction.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word καὶ (kai) for 'and', which serves a similar function as the Hebrew conjunction. This choice maintains the connective structure of the original Hebrew.
The use of δέρματα (dermata) for 'skins' shows a direct translation that aligns with the Hebrew meaning, while also broadening the understanding of the materials used.
In plain words — the whole versegenerated
Exodus 39:34 lists the coverings for the tabernacle, which include ram skins dyed red, fine leather, and a veil. These materials were chosen for their protective qualities and their significance in the worship of God.
Frequently Asked Questionsgenerated
The ram skins dyed red symbolize sacrifice and atonement, reflecting the importance of blood in the sacrificial system.
Fine leather indicates a quality material used for durability and protection in the tabernacle's construction.
The veil serves as a barrier, separating the holy from the most holy place, emphasizing the sanctity of God's presence.
The choice of materials for the tabernacle's coverings highlights the reverence and care taken in creating a space for divine worship.
Reflection Questionsgenerated
- What do the materials used in the tabernacle tell us about the importance of worship in our lives?
- How can we apply the concept of covering and protection in our spiritual practices?
- In what ways do we recognize the sacredness of spaces where we meet with God?
- How can we ensure that our worship reflects the care and reverence shown in the construction of the tabernacle?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Exodus 39:34 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the covering of rams' skins dyed red, and the covering of badgers' skins, and the vail of the covering, The covering of rams' skins dyed red - (see Exodus 25:5).
Read Robert Jamieson on Exodus 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) The vail of the covering—i.e., the vail which separated between the Holy place and the Holy of Holies, covering the latter from the sight of man. (Comp. Exodus 40:21.)
Read Charles John Ellicott on Exodus 39 →CambridgeThe Cambridge Bible for Schools and Colleges34. I.e. the two protective outer coverings, of rams’ skins, and dugong skins (Exodus 26:14). the veil of the screen] in front of the Holy of holies. The expression, as Exodus 35:12, Exodus 40:21.
Read Cambridge on Exodus 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE HOLY OF THE PRIESTS, Exodus 39:1-31 See notes on Exodus 28. ALL BROUGHT TO MOSES AND , Exodus 39:32-43.
Read Daniel Denison Whedon on Exodus 39 →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 covering of ram skins dyed red, the covering of fine leather, and the veil of the covering;
the covering of rams’ skins dyed red, the covering of sea cow hides, the veil of the screen,
the covering of ram skins dyed red, the covering of fine leather, and the veil of the covering;
and the coverings of ram skins dyed red, the covering of fine leather, and the protecting curtain;
Tyndale line
And the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering,
and the covering of rams’ skins dyed red, and the covering of sealskins, and the veil of the screen;
and the covering of rams’ skins dyed red, and the covering of sealskins, and the veil of the screen;
And the covering of rams' skins dyed red, and the covering of badgers' skins, and the vail of the covering,
And the couering of rammes skinnes died red, and the couerings of badgers skinnes, and the couering vaile.
Strictly literal
and the covering of rams' skins dyed red, and the covering of badgers' skins, and the veil of separation;
and the covering of rams' skins, which are made red, and the covering of badgers' skins, and the vail of the covering;
and the covering of rams’ skins, which are made red, and the covering of tachashim skins, and the veil of the covering;
And the covering of rams' skins dyed red, and the covering of badgers' skins, and the vail of the separation:
the covering of ram skins dyed red, the covering of sea cow leather, and the curtain to conceal
From the Latin
The veil, the ark, the bars, the propitiatory,
Simplified
the covering of tanned ram skins, the covering of fine leather, and the veil;
The outer cover of sheepskins coloured red, and the cover of leather, and the veil for the doorway;
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 Septuagint in most of its wording, with 9 out of 12 words matching. The Samaritan Pentateuch differs by using אילים (ilim) instead of אֵילִם (eilim), indicating a variation in the term for 'rams'.
וְאֶת־ מִכְסֵ֞ה עוֹרֹ֤ת הָֽאֵילִם֙ הַמְאָדָּמִ֔ים וְאֶת־ מִכְסֵ֖ה עֹרֹ֣ת הַתְּחָשִׁ֑ים וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ׃
9 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואת מכסה עורת האילים המאדמים ואת מכסה עורת התחשׁים ואת פרכת המסך
1 word differs from the Masoretic Text: אילים (ram, despot)
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 39:34
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
מִכְסֶה (mikceh) means 'covering' and is derived from the root meaning related to covering or weather-boarding. It specifically refers to coverings such as those found on the ark or the skins of the tabernacle.
מִכְסֶה n.[m.] covering
base
H4372 מִכְסֶה covering
4372 mikceh mik-seh'
from 3680; a covering, i.e. weather-boarding:--covering.
see HEBREW for 03680
מִכְסֶה (mikh.seh) — covering.
1) a covering
1a) covering (of the ark)
1b) covering (of the skins of the tabernacle)
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…
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
N-mp — Noun common · feminine plural constructHNcfpc
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…
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אָדֹם (*'adam*) means 'to be red' and encompasses various forms of redness, such as flushing or turning rosy. It includes uses in different verbal stems, indicating actions like reddening, being dyed red, or showing redness. The entries highlight its application to individuals, such as Nazirites, who are described as ruddy.
[אָדֹם, אָדֵם] vb. be red
Qal ruddy, of Nazirites
Pu. Pt. reddened, dyed red
Hithp. Impf. redden, grow or look red
Hiph. Impf. emit (show) redness
base
H119 אָדֹם, אָדֵם be red
119 'adam aw-dam'
to show blood (in the face), i.e. flush or turn rosy:--be
(dyed, made) red (ruddy).
אָדֹם (a.dam) — to redden.
1) to be red, red
1a) (Qal) ruddy (of Nazarites)
1b) (Pual)
1b1) to be rubbed red
1b2) dyed red
1b3) reddened
1c) (Hiphil)
1c1) to cause to show red
1c2) to glare
1c3) to emit (show) redness
1d) (Hithpael)
1d1) to redden
1d2) to grow red
1d3) to look red
Art | V-Pual-Inf-c — Particle · verb pual participle (passive) masculine pluralHTd/VPsmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מִכְסֶה (mikceh) means 'covering' and is derived from the root meaning related to covering or weather-boarding. It specifically refers to coverings such as those found on the ark or the skins of the tabernacle.
מִכְסֶה n.[m.] covering
base
H4372 מִכְסֶה covering
4372 mikceh mik-seh'
from 3680; a covering, i.e. weather-boarding:--covering.
see HEBREW for 03680
מִכְסֶה (mikh.seh) — covering.
1) a covering
1a) covering (of the ark)
1b) covering (of the skins of the tabernacle)
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…
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
תַּ֫חַשׁ (tachash) refers to a type of leather or skin, possibly from a clean animal like a badger or an extinct species. The entries suggest it may also denote the animal that produces this leather. There is some uncertainty about the specific animal associated with this term.
תַּ֫חַשׁ n.m. taḫaš, a kind of leather or skin, and perh. the animal yielding it
base
H8476 תַּ֫חַשׁ a kind of leather or skin, and perh. the animal yielding it
8476 tachash takh'-ash
probably of foreign derivation; a (clean) animal with fur,
probably a species of antelope:--badger.
תַּ֫חַשׁ (ta.chash) — leather.
1) a kind of leather, skin, or animal hide
1a) perhaps the animal yielding the skin
1a1) perhaps the badger or dugong, dolphin, or sheep, or a now extinct animal
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
פָּרֹ֫כֶת (poreketh) refers to a curtain or veil, specifically one that separates the Most Holy Place in the tabernacle. It is derived from a root meaning to shut off. The entries consistently emphasize its function as a screen or separatrix.
פָּרֹ֫כֶת 25 n.f. curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
base
H6532 פָּרֹ֫כֶת curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
6532 poreketh po-reh'-keth
feminine active participle of the same as 6531; a separatrix,
i.e. (the sacred) screen:--vail.
see HEBREW for 06531
פָּרֹ֫כֶת (po.re.khet) — curtain.
curtain, veil
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…
מָסָךְ (masakh) refers to a covering or screen, often associated with the tabernacle. It is derived from the root meaning to cover, and encompasses terms like curtain and hanging. The entries consistently highlight its function as a veil or protective layer.
מָסָךְ n.[m.] covering, screen
base
H4539 מָסָךְ covering, screen
4539 macak maw-sawk'
from 5526; a cover, i.e. veil:--covering, curtain, hanging.
see HEBREW for 05526
מָסָךְ (ma.sakh) — covering.
1) covering, rag, screen
1a) covering
1b) screen (of the tabernacle)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa