Ezekiel 16:11 — Word Study
WLCוָאֶעְדֵּ֖ךְ עֶ֑דִי וָאֶתְּנָ֤ה צְמִידִים֙ עַל־ יָדַ֔יִךְ וְרָבִ֖יד עַל־ גְּרוֹנֵֽךְ׃
BSAI adornedʻâdâh▸ [decked, beautified] you with jewelryʻădîy [ornaments, fine clothing] and I putnâthan▸ braceletstsâmîyd [arm-clasps, covers] onʻal your wristsyâd [hands] and a chainrâbîyd [necklace, collar] aroundʻal your neckgârôwn [throat, neck area]
| Greek | English | Parsing |
|---|---|---|
| וָאֶעְדֵּ֖ךְ | and I ornamented you | Verb qal sequential imperfect first person common singular, suffix |
| עֶ֑דִי | ornament[s] | Noun common, masculine singular absolute |
| וָאֶתְּנָ֤ה | and I put ! | Verb qal sequential imperfect first person common singular, suffix |
| צְמִידִים֙ | bracelets | Noun common, masculine plural absolute |
| עַל־ | on | Preposition |
| יָדַ֔יִךְ | hands your | Noun common both dual construct, suffix |
| וְרָבִ֖יד | and a chain | Conjunction, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| גְּרוֹנֵֽךְ׃ | neck your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I adorned you with jewelry, and I put bracelets on your wrists and a chain around your neck. |
| KJV | I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. |
| ASV | And I decked thee with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. |
| YLT | And I adorn thee with adornments, And I give bracelets for thy hands, And a chain for thy neck. |
| WEB | I decked you with ornaments, put bracelets on your hands, and put a chain on your neck. |
| BBE | And I made you fair with ornaments and put jewels on your hands and a chain on your neck. |
The translations agree on the overall meaning, with variations in specific terms.
The sentence consists of a main clause followed by two subordinate actions, emphasizing the lavishness of the adornments.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 — Ezekiel 16:11
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 — God's Adornment of Jerusalemgenerated
Ezekiel 16:11 describes how God adorned Jerusalem with jewelry, emphasizing His love and the beauty He bestowed upon her. This chapter uses rich imagery to illustrate the covenant relationship between God and His people, highlighting the blessings and adornments that signify identity and status. The surrounding verses (Ezekiel 16:10-13) detail various luxurious items, painting a picture of splendor and care.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:22–47 | And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels. |
| 2 | Genesis 41:42 | Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. |
| 3 | Proverbs 1:9 | For they are a garland of grace on your head and a pendant around your neck. |
| 4 | Proverbs 4:9 | She will set a garland of grace on your head; she will present you with a crown of beauty.” |
| 5 | Song of Solomon 1:10 |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — עָדָה, 'adahgenerated
The verb עָדָה (*adah*) means to adorn or decorate. It is built from a root that conveys the idea of advancing or enhancing one's appearance. In this context, it signifies God's act of beautifying Jerusalem with ornaments, reflecting His affection and commitment.
The use of this verb illustrates not just a physical adornment but also a spiritual significance, as it represents God's relationship with His people, showcasing how He elevates their status and identity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אֶעְדֵּ֖ךְ (*e'adekh*), I adorned, governs the sentence, with several phrases connected to it. The structure indicates a sequence of actions: adorning followed by the specific items placed on Jerusalem.
The sentence flows from the main action of adorning to the specific objects mentioned, emphasizing the lavishness of the adornments, which include bracelets and a chain.
Septuagint Backgroundgenerated
The Septuagint translates עָדָה as σε (*se*), which means 'you'. This choice reflects a direct address to Jerusalem, maintaining the personal relationship emphasized in the Hebrew.
The Greek word κόσμῳ (*kosmō*) for 'ornaments' suggests a focus on beauty and order, aligning with the Hebrew sense of adornment.
In plain words — the whole versegenerated
Ezekiel 16:11 describes how God adorned Jerusalem with beautiful jewelry, bracelets on her wrists, and a chain around her neck. This verse illustrates God's love and care for His people, using rich imagery to convey the beauty of His blessings.
Frequently Asked Questionsgenerated
It signifies God's love and commitment, illustrating how He elevates and beautifies His people.
The verse mentions jewelry, bracelets, and a chain, symbolizing wealth and status.
It shows that God desires to bless and beautify His people, reflecting a loving and protective relationship.
Adornment signifies identity and status, highlighting how God views His people with honor and care.
Reflection Questionsgenerated
- In what ways can I see God's adornment in my own life?
- How does understanding God's love as an adornment change my view of my identity?
- What are some ways I can reflect God's beauty in my actions?
- How can I appreciate the blessings God has given me as adornments in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's gifts and the beauty of good works, as seen in their writings.
When God has given us good works, he surrounds our hands with bracelets.Early Church Fathers on Ezekiel 16 →
It is true that a festival such as the birthday of Peter should be seasoned with more gladness than usual; still our merriment must not forget the limit set by Scripture,Early Church Fathers on Ezekiel 16 →
And I adorned you with ornaments. Now he lists the ornaments in general, which he enumerates in the following sections: bracelets and necklaces, earrings and crown, and other ornaments which he gave to Jerusalem,Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 16:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Proverbs 1:8; but may be as well understood of good works done in obedience to them,
Read John Gill on Ezekiel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. I put bracelets upon thy hands - the marriage gifts to Rebekah (Genesis 24:22; Genesis 24:47).
Read Robert Jamieson on Ezekiel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the inventory of this virgin’ s goods given to her were hitherto of such things as were needful for her comfort, now follows a particular of what served for state and magnificence, as the phrase : it also expresseth the bravery of a bridegroom, ; the curiosity and exactness wherewith such do dress themselves. I put, Heb. I gave, i.e. freely. Bracelets; which usually were of gold, as appears, , and presents made of these bespeak greatest respects. A chain of gold, in token of honour and authority, .
Read Matthew Poole on Ezekiel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.Ver. 11. I decked thee also with ornaments.] See Ezekiel 16:7; such as render thee amiable and admirable. Christ himself, who was not moved at all with the offer of all the world’ s good, confesseth himself ravished with them.
Read John Trapp on Ezekiel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-14) These verses describe the purifications and preparations for marriage to one of high rank (comp. Esther 2:9; Esther 2:12). The reality corresponding to the figure is, of course, the Divine care over Israel at Sinai, in the wilderness, and in the conquest of Canaan.
Read Charles John Ellicott on Ezekiel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges11. On bracelets, cf. Genesis 24:22; Genesis 24:47. On chain or necklace, Genesis 41:42; Proverbs 1:9; Proverbs 3:3.
Read Cambridge on Ezekiel 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible’S AND — THE ADOPTED CHILD-WIFE, Ezekiel 16:1-43.In chaps. 13-15 the prophet has shown how untrustworthy are all the Israelitish hopes that punishment will not fall upon them for their sins.
Read Daniel Denison Whedon on Ezekiel 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I adorned you with jewelry, and I put bracelets on your wrists and a chain around your neck.
I decked you with ornaments, put bracelets on your hands, and put a chain on your neck.
I adorned you with jewelry, and I put bracelets on your wrists and a chain around your neck.
I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck.
Tyndale line
I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
And I decked thee with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
I decked thee also with ornaments, and I put bracelets vpon thine handes, and a chaine on thy necke.
Strictly literal
And I decked thee with ornaments, and I put bracelets upon thy hands, and a chain on thy neck;
And I adorn thee with adornments, And I give bracelets for thy hands, And a chain for thy neck.
And I adorn you with adornments, || And I give bracelets for your hands, || And a chain for your neck.
And I decked thee with ornaments, and I placed bracelets upon thy hands, and a chain around thy neck.
Next I adorned you with jewelry, and I put bracelets on your hands, and a chain around your neck.
From the Latin
I decked thee also with ornaments, and put bracelets on thy hands, and a chain about thy neck.
Simplified
I gave you jewelry—I put bracelets on your wrists and a necklace around your neck.
And I made you fair with ornaments and put jewels on your hands and a chain on your neck.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 9 of the 9 words matched. The Septuagint maintains the same imagery and intent as the Hebrew, supporting the idea of adornment and beauty.
וָאֶעְדֵּ֖ךְ עֶ֑דִי וָאֶתְּנָ֤ה צְמִידִים֙ עַל־ יָדַ֔יִךְ וְרָבִ֖יד עַל־ גְּרוֹנֵֽךְ׃
9 of the 9 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.
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 Ezekiel 16:11
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 עָדָה (*adah*) is built from a primitive root meaning to advance or pass on. It covers a range of meanings, including to remove and to adorn oneself. The entries indicate its use in contexts of both movement and decoration, with no significant disagreement among lexicons.
עָדָה vb. pass on, advance
Qal the fierce lion hath not advanced
Hiph. removing a garment
base
עָדָה vb. ornament, deck oneself
base
H5710a עָדָה pass on, advance .the fierce lion hath not advanced
. removing a garment
H5710b עָדָה ornament, deck oneself
5710 `adah aw-daw'
a primitive root; to advance, i.e. pass on or continue;
causatively, to remove; specifically, to bedeck (i.e. bring an
ornament upon):--adorn, deck (self), pass by, take away.
עָדָה (a.dah) — to advance.
1) to pass on, advance, go on, pass by, remove
1a) (Qal) to pass on, put on
1b) (Hiphil) to remove
Aramaic equivalent: a.dah (עֲדָה "to pass on/over/away" H5709)
עָדָה (a.dah) — to adorn.
to ornament, deck oneself
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sp2fs
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
N-ms — Noun common · masculine singular absoluteHNcmsa
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-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
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
צָמִיד (tsamiyd) refers to both a bracelet worn on the wrist and a cover for a vessel. It is derived from a root meaning to bind or clasp. The entries consistently highlight these two meanings, with a specific reference to its use as a cover in Numbers 19:15.
done
H6781a צָמִיד bracelet (bound on wrist) H6781b צָמִיד cover, of vessel
6781 tsamiyd tsaw-meed'
or tsamid {tsaw-meed'}; from 6775; a bracelet or arm-clasp;
generally, a lid:--bracelet, covering.
see HEBREW for 06775
צָמִיד (tsa.mid) — bracelet.
bracelet
צָמִיד (tsa.mid) — cover.
cover (of vessel)
N-mp — Noun common · masculine plural absoluteHNcmpa
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp2fs
רָבִיד (rabiyd) refers to a chain or ornament for the neck, commonly understood as a necklace. It is derived from the root word meaning to spread around the neck. The entries consistently describe it as a neck ornament without significant disagreement among the lexicons.
רָבִיד n.[m.] chain, ornament for neck
base
H7242 רָבִיד chain, ornament for neck
7242 rabiyd raw-beed'
from 7234; a collar (as spread around the neck):--chain.
see HEBREW for 07234
רָבִיד (ra.vid) — necklace.
chain (ornament for neck-necklace)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Chain
(1.) A part of the insignia of office. A chain of gold was placed about Joseph’s neck (Gen. 41:42); and one was promised to Daniel (5:7). It is used as a symbol of sovereignty (Ezek. 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Ex. 39:17, 21).
(2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The Midianites adorned the necks of their camels with chains (Judg. 8:21, 26).
(3.) Chains were also used as fetters wherewith prisoners were bound (Judg. 16:21;
Chains were used, As badges of office; For ornament; For confining prisoners. the gold chain placed about Joseph’s neck, (Genesis 41:42) and that promised to Daniel, (Daniel 5:7) are instances of the first use. In (Ezekiel 16:11) the chain is mentioned as the symbol of sovereignty. Chains for ornamental purposes were worn by men as well as women. (Proverbs 1:9) Judith 10:4. The Midianites adorned the necks of their camels with chains. (Judges 8:21,26) Step-chains were attached to the ankle-rings. (Isaiah 3:16,18) The means adopted for confining prisoners among the Jews were fetters similar to our handcuffs. (
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
גָּרוֹן (garown) refers to the neck or throat, emphasizing its physical characteristics and functions, such as swallowing and speech. The term can also have a figurative use, as seen in its association with an open sepulchre. The entries consistently define it in this way, with no significant disagreement noted.
גָּרוֹן n.m. neck, throat
of the visible exterior (front) of throat, neck
throat, as capable of thirst; as organ of speech
base
H1627 גָּרוֹן neck, throat
1627 garown gaw-rone'
or (shortened) garon {gaw-rone'}; from 1641; the throat
(compare 1621) (as roughened by swallowing):--X aloud, mouth,
neck, throat.
see HEBREW for 01641
see HEBREW for 01621
גָּרוֹן (ga.ron) — throat.
1) neck, throat
1a) neck
1b) throat
1b1) of open sepulchre (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
