Leviticus 13:10 — Word Study
WLCוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵת־ לְבָנָה֙ בָּע֔וֹר וְהִ֕יא הָפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן וּמִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּשְׂאֵֽת׃
BSAThe priestkôhên [the spiritual leader, mediator] will examine himrâʼâh [look carefully, inspect] and ifhinnêh there is a whitelâbân [pure, clean] swellingsᵉʼêth [elevation, rising] on the skinʻôwr [the outer covering, flesh] ◂thathûwʼ has turnedhâphak■ [overturned, changed] the hairsêʻâr [the growth on the head] whitelâbân [clean, pure] and there is rawchay [living, sensitive] fleshbâsâr [the body, mortal skin] in the swellingsᵉʼêth [the elevated area, lump]
| Greek | English | Parsing |
|---|---|---|
| וְרָאָ֣ה | and he will see | Verb, Qal, sequential perfect third person masculine singular |
| הַכֹּהֵ֗ן | the priest | Particle, noun common masculine singular absolute |
| וְהִנֵּ֤ה | and there! | Conjunction, particle |
| שְׂאֵת־ | a swelling | Noun common, feminine singular absolute |
| לְבָנָה֙ | white | Adj |
| בָּע֔וֹר | [is] in the skin | Preposition, noun common masculine singular absolute |
| וְהִ֕יא | and it | Conjunction, pronoun |
| הָפְכָ֖ה | it has turned | Verb, Qal, perfect third person feminine singular |
| שֵׂעָ֣ר | [the] hair | Noun common, masculine singular absolute |
| לָבָ֑ן | white | Adj |
| וּמִֽחְיַ֛ת | and a raw spot of | Conjunction, noun common feminine singular construct |
| בָּשָׂ֥ר | flesh | Noun common, masculine singular absolute |
| חַ֖י | living | Adj |
| בַּשְׂאֵֽת׃ | [is] in the swelling | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling, |
| KJV | And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; |
| ASV | and the priest shall look; and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising, |
| YLT | and the priest hath seen, and lo, a white rising in the skin, and it hath turned the hair white, and a quickening of raw flesh [is] in the rising, — |
| WEB | and the priest shall examine him. Behold, if there is a white swelling in the skin, and it has turned the hair white, and there is raw flesh in the swelling, |
| BBE | And if the priest sees that there is a white growth on the skin, and the hair is turned white, and there is diseased flesh in the growth, |
Where they part company is שְׂאֵת — see How Translations Differ.
One main clause with three subordinate clauses that provide conditions and details about the examination.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbרָאָה
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 — Leviticus 13:10
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 — Regulations on Skin Diseasesgenerated
Leviticus 13:10 details the procedure for a priest to examine a person suspected of having a skin disease. This examination is part of the broader laws regarding purity and health in the community, emphasizing the role of the priest as a mediator between God and the people. The context includes various regulations on skin diseases, ensuring that the community remains clean and healthy, as seen in Leviticus 13:3-4 and Leviticus 13:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 13:3–4 | The priest is to examine the infection on his skin, and if the hair in the infection has turned white and the sore appears to be deeper than the skin, it is a skin disease. After the priest examines him, he must pronounce him unclean. |
| 2 | Numbers 12:10–12 | As the cloud lifted from above the Tent, suddenly Miriam became leprous, white as snow. Aaron turned toward her, saw that she was leprous, |
| 3 | 2 Kings 5:27 | Therefore, the leprosy of Naaman will cling to you and your descendants forever!” And as Gehazi left his presence, he was leprous—as white as snow. |
| 4 | 2 Chronicles 26:19–20 | Uzziah, with a censer in his hand to offer incense, was enraged. But while he raged against the priests in their presence in the house of the LORD before the altar of incense, leprosy broke out on his forehead. |
| 5 | Leviticus 13:14–15 | But whenever raw flesh appears on someone, he will be unclean. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רָאָה, ve.ra.'Ahgenerated
The verb רָאָה (ra'ah) means 'to see' and encompasses actions of looking, observing, and inspecting. It indicates a careful examination, as the priest must look closely at the skin condition to determine its nature.
This verb appears in various forms throughout the Hebrew Bible, often conveying both literal sight and deeper understanding. In this context, it underscores the priest's responsibility to discern the state of the individual's health.
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 is וְרָאָ֣ה, and he will see, which governs the entire clause. The structure includes a series of conditions that elaborate on what the priest must observe.
The sentence is built around the examination process, with multiple clauses detailing the specific signs of the skin condition that the priest must identify, emphasizing the thoroughness required in the inspection.
Septuagint Backgroundgenerated
The Septuagint translates רָאָה as ὄψεται (opsetai), which also means 'to see' but carries a more formal tone in Greek. This choice indicates a continuity in the concept of inspection and observation.
The use of ὄψεται aligns with the priestly role, suggesting a divine oversight in the examination process, highlighting the importance of the priest's duty.
In plain words — the whole versegenerated
Leviticus 13:10 describes how a priest examines a person for a skin disease. The priest looks for a white swelling that has turned the hair white and checks for raw flesh in the swelling. This process is part of the laws that keep the community healthy.
Frequently Asked Questionsgenerated
The priest looks for a white swelling on the skin that has turned the hair white, along with raw flesh in the swelling.
The examination is crucial for determining the health status of an individual and ensuring the community's purity.
The term 'swelling' refers to an elevation or abnormal growth on the skin that could indicate a skin disease.
This verse is part of the broader laws in Leviticus that guide the Israelites on maintaining physical and spiritual cleanliness.
Reflection Questionsgenerated
- What can we learn about the role of the priest in maintaining community health?
- How does the examination process reflect God's concern for purity?
- What are some modern parallels to the priest's role in health inspections?
- In what ways can we apply the principles of careful observation and discernment in our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 13:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall see [him],.... Look at him, and closely and narrowly inspect and examine his case: and, behold, [if] the rising [be] white in the skin; this is another appearance of the leprosy;
Read John Gill on Leviticus 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; If the rising be white.
Read Robert Jamieson on Leviticus 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the rising be white, to wit, with a preternatural and extraordinary whiteness, as . And there be; or rather, or, the copulative put for the disjunctive, as hath been noted before; for either of these were signs of a leprosy, and one of these may seem inconsistent with the other; the former sign of white hair supposing the skin in which the hair was to remain, and the latter of live flesh supposing the skin to be consumed by the leprosy. Quick raw flesh showed that this was not a superficial leprosy, but one of a deeper and more malignant nature, that had eaten into the very flesh, for which cause it is in the next verse called an old, or inveterate, or grown leprosy.
Read Matthew Poole on Leviticus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 13:10 And the priest shall see [him]: and, behold, [if] the rising [be] white in the skin, and it have turned the hair white, and [there be] quick raw flesh in the rising;Ver. 10. And there be quick raw flesh.] It is one of the most remarkable things in all this law, saith a learned divine, that quick or sound flesh in the sore should be judged leprosy, and the man unclean: whereas if the leprosy covered all his flesh, he was pronounced clean. Hereby may be meant, (1.) Such as justify themselves and their wickedness, as Jonah did his anger; whereas he who judged himself, is like him who had the leprosy all over, and might be declared clean: or, (2.) Such who sin against the light…
Read John Trapp on Leviticus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) If the rising be white.—If the distemper actually returns, one of two symptoms indicates it. A white rising will be noticed in the skin, which changes the black hair into white. The white hair only then indicates the disorder when it co-exists with the white rising or swelling which produced it. If the original white swelling, which discoloured the hair, disappears, and a fresh white swelling forms itself around the existing white hair, it is no indication of uncleanness. And there be quick raw flesh in the rising.—Rather, or if there be, or and likewise if there be, &c. This clause gives the second of the two symptoms, either of which indicates the return of the disorder. According to…
Read Charles John Ellicott on Leviticus 13 →CambridgeThe Cambridge Bible for Schools and Colleges9–17. The first part of this section is obscure; most modern commentators explain Leviticus 13:9-11 as referring to another form of leprosy in which the rising described in Leviticus 13:10 appears without any of the premonitory symptoms of Lev 13:2; if in addition to the white hair (already mentioned in Leviticus 13:3) there is ‘quick raw flesh’ (Leviticus 13:10) in the rising, this is a sure sign of leprosy, and the man must be declared unclean at once without waiting for any further examination. By ‘quick raw flesh’ (Heb. ‘the rawness of raw flesh,’ or lit. ‘the quickness of quick flesh’) is understood an appearance like that of raw meat. The Heb. words for ‘raw flesh’ [bâsâr ḥ ?ay] are…
Read Cambridge on Leviticus 13 →Albert Barnes1798–1870Barnes' Notes on the BibleIf the rising be white - Or, If there be a white rising. The term very probably denotes the white Bulla or patch of Anaesthetic elephantiasis when it has re-appeared.
Read Albert Barnes on Leviticus 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-12. The rising — This was a decisive indication when it was white and accompanied by white hair and raw flesh in the swelling.
Read Daniel Denison Whedon on Leviticus 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling,
and the priest shall examine him. Behold, if there is a white swelling in the skin, and it has turned the hair white, and there is raw flesh in the swelling,
The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling,
The priest will then examine it, and if a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling,
Tyndale line
And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;
and the priest shall look; and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising,
and the priest shall look, and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising,
And the priest shall see him : and behold, if the rising is white in the skin, and it hath turned the hair white, and there is raw flesh in the rising;
And the Priest shall see him: and if the swelling be white in ye skin, and haue made ye heare white, and there be rawe flesh in the swelling,
Strictly literal
and the priest shall look on him, and behold, there is a white rising in the skin, and it hath turned the hair white, and a trace of raw flesh is in the rising:
and the priest hath seen, and lo, a white rising in the skin, and it hath turned the hair white, and a quickening of raw flesh [is] in the rising, —
and the priest has seen, and behold, a white rising in the skin, and it has turned the hair white, and a quickening of raw flesh [is] in the rising—
And the priest shall see, and, behold, if there be a white swelling in the skin, and the hair in it have turned white, or there be a trace of healthy flesh in the swelling:
The priest will examine him to see if there is a white swelling in the skin, if the hair has turned white, or if there is raw flesh in the swelling.
From the Latin
And he shall view him. And when there shall be a white colour in the skin, and it shall have changed the look of the hair, and the living flesh itself shall appear:
Simplified
The priest will inspect them, and if there is a white swelling on the skin and the hair there has turned white, and there is an open wound in the swelling,
And if the priest sees that there is a white growth on the skin, and the hair is turned white, and there is diseased flesh in the growth,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is matched by the Septuagint in all but one word, which differs in the Samaritan Pentateuch. The Samaritan version uses הפך (turn) instead of the Masoretic הָפְכָ֖ה, indicating a slight variation in the description of the condition.
וְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵת־ לְבָנָה֙ בָּע֔וֹר וְהִ֕יא הָפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן וּמִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּשְׂאֵֽת׃
14 of the 14 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.
וראה הכהן והנה שׂאת לבנה בעור והיא הפך שׂער לבן ומחית בשׂר חי בשׂאת
1 word differs from the Masoretic Text: הפך (turn)
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 Leviticus 13:10
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
N-fs — Noun common · feminine singular absoluteHNcfsa
swel'-ing: The verb ga'-ah, means "rise up" (Eze 47:5, etc.), so that the noun ga'awah (Ps 46:3) means "arising." The "swelling" of the sea that shakes the mountains is a perfectly good translation, and "pride" (so the American Revised Version margin) is beside the mark. In Jer 12:5; 49:19 parallel 50:44; Zec 11:3 is found the phrase ge'on ha-yarden, "exaltation of the Jordan," which the King James Version translates "pride of Jordan" in Zechariah and "swelling of Jordan" in Jeremiah (the Revised Version (British and American) has "pride" throughout, with "swelling" in the margin of Jeremiah). What is described is a place, with a mass of vegetation, easily burned (
Swelling
Of Jordan (Jer. 12:5), literally the “pride” of Jordan (as in R.V.), i.e., the luxuriant thickets of tamarisks, poplars, reeds, etc., which were the lair of lions and other beasts of prey. The reference is not to the overflowing of the river banks. (Comp. 49:19; 50:44; Zech. 11:3).
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Adj — AdjHAafsa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(`or, geledh, "human skin" (Job 16:15), basar, "flesh," in the sense of "nakedness" (Ps 102:5 the King James Version); derma):
Literal:
The word `or designates the skin of both men and animals, the latter both raw and in tanned condition: "Yahweh God made for Adam and for his wife coats of skins (`or), and clothed them" (Ge 3:21); "She put the skins (`or) of the kids of the goats upon his hands, and upon the smooth of his neck" (Ge 27:16); "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 13:23). The Hebrew geledh is found in the sense of human skin: "I have sewed sackcloth upon my skin, and have laid…
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)
Conj | Pron — Conjunction · pronounHC/Pp3fs
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
שֵׂעָר (se'ar) means 'hair' and can refer to the hair of both animals and humans, as well as hair used in garments. It is derived from the root meaning 'to dishevel' or 'toss,' suggesting a rough or bristly quality. The term is referenced in Isaiah 7:20.
שֵׂעָר 27 n.m. hair
base
H8181 שֵׂעָר hair
8181 se`ar say-awr'
or sa.ar (Isaiah 7:20) {sah'-ar}; from 8175 in the sense of
dishevelling; hair (as if tossed or bristling):--hair(-y), X
rough.
see HEBREW for 08175
שֵׂעָר (se.ar) — hair.
1) hair
1a) hair (of animals, man)
1b) hair (of garment made of hair)
Aramaic equivalent: se.ar (שְׂעַר "hair" H8177)
N-ms — Noun common · masculine singular absoluteHNcmsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Adj — AdjHAamsa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
מִחְיָה (michyah) refers to the concept of preservation of life and sustenance. It encompasses meanings such as reviving and the quick of the flesh, indicating both nourishment and the act of recovering life. The entries consistently highlight its association with life-giving aspects, though the specific nuances may vary slightly among sources.
מִחְיָה n.f. preservation of life, sustenance
preservation of life
sustenance
reviving
the quick
base
H4241 מִחְיָה preservation of life, sustenance . preservation of life
. sustenance
. reviving
. the quick
4241 michyah mikh-yaw'
from 2421; preservation of life; hence, sustenance; also the
live flesh, i.e. the quick:--preserve life, quick, recover
selves, reviving, sustenance, victuals.
see HEBREW for 02421
מִחְיָה (mich.yah) — recovery.
1) preservation of life, sustenance
1a) preservation of life
1b) sustenance
1c) reviving
1d) the quick of the flesh, live flesh, tender or raw flesh
HC/Ncfsc — 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…
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms — Noun common · masculine singular absoluteHNcmsa
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
swel'-ing: The verb ga'-ah, means "rise up" (Eze 47:5, etc.), so that the noun ga'awah (Ps 46:3) means "arising." The "swelling" of the sea that shakes the mountains is a perfectly good translation, and "pride" (so the American Revised Version margin) is beside the mark. In Jer 12:5; 49:19 parallel 50:44; Zec 11:3 is found the phrase ge'on ha-yarden, "exaltation of the Jordan," which the King James Version translates "pride of Jordan" in Zechariah and "swelling of Jordan" in Jeremiah (the Revised Version (British and American) has "pride" throughout, with "swelling" in the margin of Jeremiah). What is described is a place, with a mass of vegetation, easily burned (
Swelling
Of Jordan (Jer. 12:5), literally the “pride” of Jordan (as in R.V.), i.e., the luxuriant thickets of tamarisks, poplars, reeds, etc., which were the lair of lions and other beasts of prey. The reference is not to the overflowing of the river banks. (Comp. 49:19; 50:44; Zech. 11:3).