Exodus 39:5 — Word Study
WLCוְחֵ֨שֶׁב אֲפֻדָּת֜וֹ אֲשֶׁ֣ר עָלָ֗יו מִמֶּ֣נּוּ הוּא֮ כְּמַעֲשֵׂהוּ֒ זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־ מֹשֶֽׁה׃
BSAAnd the skillfully woven waistbandchêsheb [carefully, intricately, girdle, sash] ofʻal the ephodʼêphuddâh [a special priestly garment] was of one piece with the ephodmin of the samehûwʼ workmanshipmaʻăseh [deed, action] with goldzâhâb [a valuable metal] with bluetᵉkêleth [a blue-violet color] purpleʼargâmân [a deep purple] and scarlet yarntôwlâʻ [a deep red] and with finely spunshâzar [twined, twisted] linenshêsh just asʼăsher the LORDYᵉhôvâh [Yehovah, the supreme God] had commandedtsâvâh■ [given orders to] MosesMôsheh
| Greek | English | Parsing |
|---|---|---|
| וְחֵ֨שֶׁב | and [the] girdle of | Conjunction, noun common masculine singular construct |
| אֲפֻדָּת֜וֹ | ephod its | Noun common feminine singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| עָלָ֗יו | [was] on it | Preposition, suffix |
| מִמֶּ֣נּוּ | [was] from it | Preposition, suffix |
| הוּא֮ | it | Pronoun |
| כְּמַעֲשֵׂהוּ֒ | [will be] like workmanship its | Preposition, noun common masculine singular construct, suffix |
| זָהָ֗ב | gold | Noun common, masculine singular absolute |
| תְּכֵ֧לֶת | violet stuff | Noun common, feminine singular absolute |
| וְאַרְגָּמָ֛ן | and purple | Conjunction, noun common masculine singular absolute |
| וְתוֹלַ֥עַת | and scarlet stuff of | Conjunction, noun common feminine singular construct |
| שָׁנִ֖י | scarlet | Noun common, masculine singular absolute |
| וְשֵׁ֣שׁ | and fine linen | Conjunction, noun common masculine singular absolute |
| מָשְׁזָ֑ר | twisted | Verb, Hophal, participle (passive) masculine singular |
| כַּאֲשֶׁ֛ר | just as | Preposition, particle |
| צִוָּ֥ה | he had commanded | Verb, Piel, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| מֹשֶֽׁה׃ | Moses | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the skillfully woven waistband of the ephod was of one piece with the ephod, of the same workmanship—with gold, with blue, purple, and scarlet yarn, and with finely spun linen, just as the LORD had commanded Moses. |
| KJV | And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses. |
| ASV | And the skilfully woven band, that was upon it, wherewith to gird it on, was of the same piece and like the work thereof; of gold, of blue, and purple, and scarlet, and fine twined linen; as Jehovah commanded Moses. |
| YLT | And the girdle of his ephod which [is] on it is of the same, according to its work, of gold, blue, and purple, and scarlet, and twined linen, as Jehovah hath commanded Moses. |
| WEB | The skillfully woven band that was on it, with which to fasten it on, was of the same piece, like its work: of gold, of blue, purple, scarlet, and fine twined linen, as Yahweh commanded Moses. |
| BBE | And the beautifully worked band which went on it was of the same design and the same material, worked in gold and blue and purple and red and twisted linen-work, as the Lord gave orders to Moses. |
Where they part company is in the description of the craftsmanship of the waistband — see How Translations Differ.
The verse has one main clause with several subordinate phrases detailing the craftsmanship and materials used.
4 commentators on this verse
Jamieson, Ellicott, Cambridge, Whedon & more — read them ›
clause
subjectהוּא
verbשָׁזַר
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 39:5
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 — The Priestly Garmentsgenerated
Exodus 39:5 describes the construction of the ephod, a significant garment for the priests, emphasizing the intricate craftsmanship and the materials used. This verse is part of a larger narrative detailing the garments worn by the high priest, which are essential for his duties in the tabernacle, as outlined in previous chapters of Exodus. The specifications reflect the importance of holiness and reverence in worship, showcasing how God commanded Moses to ensure these garments were made with care and precision.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 28:8 | And the skillfully woven waistband of the ephod must be of one piece, of the same workmanship—with gold, with blue, purple, and scarlet yarn, and with finely spun linen. |
| 2 | Exodus 29:5 | Take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod itself, and the breastplate. Fasten the ephod on him with its woven waistband. |
| 3 | Leviticus 8:7 | He put the tunic on Aaron, tied the sash around him, clothed him with the robe, and put the ephod on him. He tied the woven band of the ephod around him and fastened it to him. |
| 4 | Isaiah 11:5 | Righteousness will be the belt around His hips, and faithfulness the sash around His waist. |
| 5 | Revelation 1:13 | and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֵשֶׁב, ve.Che.shevgenerated
The word חֵשֶׁב (chesheb) refers to a decorative belt or girdle, specifically the intricately woven waistband of the ephod. This noun indicates a skilled craftsmanship, derived from a root meaning to interlace, which highlights the artistry involved in its creation.
In this verse, the waistband is described as being of one piece with the ephod, emphasizing the unity and seamlessness of the design. The craftsmanship is not merely functional but also reflects the beauty and holiness required for priestly attire.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses skillfully woven to describe the waistband, a term also found in the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the verb צִוָּ֥ה, he commanded, with various phrases detailing the subject and the attributes of the ephod. The structure highlights the relationship between the craftsmanship and the divine command.
The Hebrew word order places emphasis on the craftsmanship of the waistband, indicating its importance in relation to the ephod itself, and the prepositional phrases further elaborate on the materials used in its creation.
Septuagint Backgroundgenerated
The Septuagint translates חֵשֶׁב as ὑφαντὸν, which means 'woven' and emphasizes the textile aspect of the waistband. This choice reflects a focus on the craftsmanship and artistry involved in creating the priestly garments.
This translation aligns with the Hebrew meaning, but it also suggests an interpretation that highlights the skill involved in the weaving process.
In plain words — the whole versegenerated
Exodus 39:5 describes the waistband of the ephod, a special garment for priests, made with great skill and from precious materials like gold and colorful threads. This verse shows how God commanded Moses to ensure the ephod was crafted with care, reflecting its importance in worship.
Frequently Asked Questionsgenerated
The waistband signifies the importance of the ephod and the priest's role in leading worship, highlighting the care and craftsmanship required in its creation.
The colors and materials used in the ephod reflect the beauty and value of the garments, which are meant to honor God and signify the holiness of the priestly office.
This verse connects to the theme of holiness and worship in Exodus, showing how God provides detailed instructions for the garments of the priests, emphasizing their role in mediating between God and the people.
The craftsmanship represents the dedication and reverence required in worship, as the priests were to approach God with care and attention to detail.
Reflection Questionsgenerated
- What can I learn about the importance of craftsmanship and skill in my own work or service to God?
- How does the description of the ephod inspire me to think about the way I approach my own responsibilities?
- In what ways can I reflect the beauty and holiness of God in my daily life?
- How can I ensure that I honor God in the details of my work or service?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Exodus 39:5 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey made shoulderpieces for it, to couple it together: by the two edges was it coupled together. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXIX. THE MAKING OF THE HOLY .(1-31) This section corresponds to Exodus 28:5-40, but does not follow exactly the same order. Exodus 39:2-7 correspond to Exodus 39:5-12 of Exodus 28; Exodus 39:8-21 to Exodus 39:13-28; Exodus 39:22-26 to Exodus 39:31-35; but after this a dislocation occurs. Exodus 39:27-29 correspond to Exodus 39:39-42 of Exodus 28, and Exodus 39:30-31 to Exodus 39:36-38. It is not clear why any change was made. The order observed in Exodus 28 seems preferable.
Read Charles John Ellicott on Exodus 39 →CambridgeThe Cambridge Bible for Schools and Colleges5. And the artistically woven band (or simply, And the band) of its attachment, that was upon it, was of the same piece, &c.] See on Exodus 28:8.
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
And the skillfully woven waistband of the ephod was of one piece with the ephod, of the same workmanship—with gold, with blue, purple, and scarlet yarn, and with finely spun linen, just as the LORD had commanded Moses.
The skillfully woven band that was on it, with which to fasten it on, was of the same piece, like its work: of gold, of blue, purple, scarlet, and fine twined linen, as Yahweh commanded Moses.
And the skillfully woven waistband of the ephod was of one piece with the ephod, of the same workmanship—with gold, with blue, purple, and scarlet yarn, and with finely spun linen, just as the LORD had commanded Moses.
The artistically woven waistband of the ephod that was on it was like it, of one piece with it, of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.
Tyndale line
And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.
And the skilfully woven band, that was upon it, wherewith to gird it on, was of the same piece and like the work thereof; of gold, of blue, and purple, and scarlet, and fine twined linen; as Jehovah commanded Moses.
And the cunningly woven band, that was upon it, to gird it on withal, was of the same piece and like the work thereof; of gold, of blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.
And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.
And the broydred garde of his Ephod that was vpon him, was of the same stuffe, and of like worke: euen of golde, of blewe silke, and purple, and skarlet, and fine twined linen, as the Lord had commanded Moses.
Strictly literal
And the girdle of his ephod, which was on it, was of the same, according to its work, of gold, blue, and purple, and scarlet, and twined byssus; as Jehovah had commanded Moses.
And the girdle of his ephod which [is] on it is of the same, according to its work, of gold, blue, and purple, and scarlet, and twined linen, as Jehovah hath commanded Moses.
And the girdle of his ephod which [is] on it is of the same, according to its work, of gold, blue, and purple, and scarlet, and twined linen, as YHWH has commanded Moses.
And the belt for girding it on, that was upon it, was of the same piece with itself, of the same make: of gold, blue, and purple, and scarlet yarn, and twisted linen; as the Lord had commanded Moses.
Its finely-woven waistband was like the ephod; it was made of one piece with the ephod, made of fine twined linen that was gold, blue, purple, and scarlet, just as Yahweh had commanded Moses.
From the Latin
And a girdle of the same colours, as the Lord had commanded Moses.
Simplified
The waistband of the ephod was one piece made in the same way, using gold thread, with blue, purple, and crimson thread, and with finely-woven linen, as the Lord had ordered Moses to do.
And the beautifully worked band which went on it was of the same design and the same material, worked in gold and blue and purple and red and twisted linen-work, as the Lord gave orders to Moses.
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 Samaritan Pentateuch agrees with the Masoretic Text word for word, affirming the consistency of the text across these witnesses. The Dead Sea Scrolls contain a fragment that matches the Masoretic Text closely, though some words were supplied by an editor due to damage.
וְחֵ֨שֶׁב אֲפֻדָּת֜וֹ אֲשֶׁ֣ר עָלָ֗יו מִמֶּ֣נּוּ הוּא֮ כְּמַעֲשֵׂהוּ֒ זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־ מֹשֶֽׁה׃
16 of the 19 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.
וחשׁב אפדתו אשׁר עליו ממנו הוא כמעשׂהו זהב תכלת וארגמן ותולעת שׁני ושׁשׁ משׁזר כאשׁר צוה יהוה את משׁה
Agrees with the Masoretic Text here, word for word.
[וחשב] [אפדת׳ו] [אשר] [עלי׳ו] [ממ׳נו] [הוא] [כמעש׳הו] [זהב] [תכלת] [וארגמן] [ותולעת] [שני] [ושש] [משזר] [כאשר] [צוה] [יהוה] את [משה]
1 word on the leather — 18 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 Exodus 39:5
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.
חֵ֫שֶׁב (chesheb) refers to an ingenious work, specifically the name of the girdle or band of the ephod, which is described as a cunningly woven band. It is derived from a root meaning to interlace, indicating a connection to craftsmanship in its construction.
חֵ֫שֶׁב n.m. ingenious work, name of the girdle or band of the ephod (cunningly woven band, RV)
base
H2805 חֵ֫שֶׁב ingenious work, name of the girdle or band of the ephod (cunningly woven band, RV)
2805 chesheb khay'-sheb
from 2803; a belt or strap (as being interlaced):--curious
girdle.
see HEBREW for 02803
חֵ֫שֶׁב (che.shev) — artwork.
1) girdle, band, ingenious work
1a) ingenious work-the name of the girdle or band of the ephod
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲפֻדָּה (ephuddah) refers to an ephod, a type of garment worn by priests, particularly the high priest, which is elaborately made with precious materials. It can also denote a metallic covering for idols. The term is feminine and relates to the concept of girding or plating.
אֲפֻדָּה n.f. ephod
of high priest’s ephod
of sheathing of idol-images
base
H642 אֲפֻדָּה ephod . of high priest’s ephod
. of sheathing of idol-images
642 'ephuddah ay-food-daw'
feminine of 646; a girding on (of the ephod); hence,
generally, a plating (of metal):--ephod, ornament.
see HEBREW for 0646
אֲפֻדָּה (e.phud.dah) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
1b) a metallic covering for idols, a plating over
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — ParticleHTr
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
תְּכֵ֫לֶת (tekhelet) refers to a violet color, specifically associated with violet thread and fabric. The term may also encompass a broader spectrum, including blue hues. It is linked to the cerulean mussel, which produces the dye used for this color. The entries consistently emphasize its connection to both violet and blue.
תְּכֵ֫לֶת 48 n.f. violet, i.e. violet thread and stuff
base
H8504 תְּכֵ֫לֶת violet, i.e. violet thread and stuff
8504 tkeleth tek-ay'-leth
probably for 7827; the cerulean mussel, i.e. the color
(violet) obtained therefrom or stuff dyed therewith:--blue.
see HEBREW for 07827
תְּכֵ֫לֶת (te.khe.let) — blue.
1) violet, violet stuff
1a) violet thread
1b) violet stuff or fabric
2) (TWOT) blue (covering spectrum from brilliant red through deep purple)
N-fs — Noun common · feminine singular absoluteHNcfsa
stuf (keli; skeuos): "Material" for any purpose (Eze 12:3,4,7); or "supplies" in a more general sense (Ex 36:7, Hebrew mela'-khah; compare the King James Version, the English Revised Version 1Sa 10:22; 25:13; 30:24 (the American Standard Revised Version substitutes "baggage")); frequently, "household possessions" (Ge 31:37; 45:20; Ex 22:7; Jos 7:11; Ne 13:8; /RAPC Jdt 16:19; the King James Version Judith 15:11 (skeuasmata, the Revised Version (British and American) "furniture"); the King James Version
אַרְגָּמָן (argaman) refers to the color purple or the dyed material itself, specifically purple thread and cloth. The entries indicate that it encompasses shades of purple and red-purple, with a focus on its use in textiles.
אַרְגָּמָן n.[m.] purple, red-purple, i.e. purple thread & cloth
base
H713 אַרְגָּמָן purple
713 'argaman ar-gaw-mawn'
of foreign origin; purple (the color or the dyed
stuff):--purple.
אַרְגָּמָן (ar.ga.man) — purple.
purple, red-purple
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pur'-p'-l ('argaman; Chaldaic 'argewan (2Ch 2:7); compare Arabic 'urjuwan, and Persian 'arghawan; porphura, porphureos Septuagint and New Testament)):
Purple dye was manufactured by the Phoenicians from a marine mollusk, Murex trunculus. The shell was broken in order to give access to a small gland which was removed and crushed. The crushed gland gives a milky fluid that becomes red or purple on exposure to the air. Piles of these broken shells still remain on the coast at Sidon and Tyre. The purple gland is found in various species of Murex and also of Purpura.
Purple cloth was used in the furnishings of the tabernacle (Ex 25:4, etc.) and of Solomon's temple (2Ch 2:14; 3:14); in the palanquin of Solomon (
The famous and costly Tyrian purple, the royal color of the ancients, is said to have been discovered by the Tyrian Hercules, whose dog having by chance eaten a shellfish called Purpura, and returning to his master with his lips tinged with a purple color, occasioned the discovery of this precious dye. Purple, however, is much more ancient than this, since we find it mentioned by Moses in several places. Two kinds of purple are mentioned in the Old Testament:
1. Argamon, rendered in our version "purple," denoting a reddish purple obtained from a species of muscle or shellfish found on the coasts of the Mediterranean.
2. Techieleth, rendered in the English Bible "blue." This was a bluish or cerulean purple, likewise obtained from another species of shellfish. The "scarlet" or "crimson," for the two words denote essentially the same color, was produced from the coccus in sect, coccus…
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
שָׁנִי (shaniy) refers to the color scarlet or crimson, derived from the insect coccus ilicis, which produces a dye. The entries indicate it can refer both to the insect itself and to the fabric dyed with its coloring matter.
שָׁנִי 42 n.[m.] scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
base
H8144 שָׁנִי scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
8144 shaniy shaw-nee'
of uncertain derivation; crimson, properly, the insect or its
color, also stuff dyed with it:--crimson, scarlet (thread).
שָׁנִי (sha.ni) — scarlet.
1) scarlet, crimson
1a) properly, the insect 'coccus ilicis', the dried body of the female yielding colouring matter from which is made the dye used for cloth to colour it scarlet or crimson
HNcmsa — Noun common · masculine singular absoluteHNcmsa
skar'-let.
See COLORS; DYEING.
Scarlet
This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.
This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28;
[COLORS]
A color much prized by the ancients, Ex 25:4 26:1,31,36. It is assigned as a merit of Saul, that he clothed the daughters of Israel in scarlet, 2Sa 1:24. So the diligent and virtuous woman is said to clothe her household in scarlet, Pr 31:21. The depth and strength of the color are alluded to in Isa 1:18; and it is used as a symbol of profligacy in Re 17:3,4. This color was obtained from the Coccus Ilicis of Linnaeus, a small insect found on the leaves of a species of oak, the Quercus Cocciferus, in Spain and the countries on the eastern part of the Mediterranean, which was used by the ancients for dyeing a beautiful…
שֵׁשׁ (shesh) refers to fine materials, primarily white linen or byssus, often associated with Egyptian textiles. It can also denote alabaster or similar stones like marble, indicating a range of meanings related to both fabric and stone. The entries suggest a connection to bleached or fine materials, but there is no significant disagreement among the lexicons.
שֵׁשׁ n.m. id. [שַׁ֫יִשׁ]; material of pavement
base
שֵׁשׁ n.m. byssus, fine Egyptian linen
base
H8336a שֵׁשׁ id. [שַׁ֫יִשׁ] H8336b שֵׁשׁ byssus, fine Egyptian linen
8336 shesh shaysh
or (for alliteration with 4897) shshiy {shesh-ee'}; for 7893;
bleached stuff, i.e. white linen or (by analogy) marble:--X
blue, fine ((twined)) linen, marble, silk.
see HEBREW for 04897
see HEBREW for 07893
שֵׁשׁ (shesh) — alabaster.
alabaster, similar stone, marble, material of pavement
שֵׁשׁ (shesh) — linen.
something bleached white, byssus, linen, fine linen
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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,
שָׁזַר (shazar) is a Hebrew verb meaning to twist or be twisted, specifically in the Hoph. form. The entries indicate it primarily refers to the action of twisting, such as twisting a thread of straw.
[שָׁזַר] 21 vb. Hoph. be twisted
base
H7806 [שָׁזַר] Hoph. be twisted
7806 shazar shaw-zar'
a primitive root; to twist (a thread of straw):--twine.
שָׁזַר (sha.zar) — to twist.
1) to twist, be twisted
1a) (Hophal)
1a1) to be twisted
1a2) twisted (participle)
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HR/Tr — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…