Leviticus 13:45 — Word Study
WLCוְהַצָּר֜וּעַ אֲשֶׁר־ בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִהְי֤וּ פְרֻמִים֙ וְרֹאשׁוֹ֙ יִהְיֶ֣ה פָר֔וּעַ וְעַל־ שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א׀ טָמֵ֖א יִקְרָֽא׃
BSAA diseased personnegaʻ [afflicted with leprosy, having a contagious skin disease] must wear torn clothesbeged [rent, ripped] and let his hairrôʼsh hang loosepâraʻ [be uncovered, uncombed] and he must coverʻâṭâh▸ his mouthsâphâm [upper lip, mustache] and cry outqârâʼ▸ Uncleanṭâmêʼ [defiled, spiritually impure] uncleanṭâmêʼ [having a plague]
| Greek | English | Parsing |
|---|---|---|
| וְהַצָּר֜וּעַ | the [one who] has a serious skin disease | Conjunction, particle, verb qal participle (passive) masculine singular |
| אֲשֶׁר־ | whom | Particle |
| בּ֣וֹ | [is] on him | Preposition, suffix |
| הַנֶּ֗גַע | the plague | Particle, noun common masculine singular absolute |
| בְּגָדָ֞יו | garments his | Noun common masculine plural construct, suffix |
| יִהְי֤וּ | they will be | Verb, Qal, imperfect third person masculine plural |
| פְרֻמִים֙ | torn | Verb, Qal, participle (passive) masculine plural |
| וְרֹאשׁוֹ֙ | and head his | Conjunction, noun common masculine singular construct, suffix |
| יִהְיֶ֣ה | it will be | Verb, Qal, imperfect third person masculine singular |
| פָר֔וּעַ | let loose | Verb, Qal, participle (passive) masculine singular |
| וְעַל־ | and over | Conjunction, preposition |
| שָׂפָ֖ם | a moustache | Noun common, masculine singular absolute |
| יַעְטֶ֑ה | he will cover | Verb, Qal, imperfect third person masculine singular |
| וְטָמֵ֥א׀ | and unclean! | Conjunction |
| טָמֵ֖א | unclean! | Adj |
| יִקְרָֽא׃ | he will call out | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’ |
| KJV | And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. |
| ASV | And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry, Unclean, unclean. |
| YLT | 'As to the leper in whom [is] the plague, his garments are rent, and his head is uncovered, and he covereth over the upper lip, and 'Unclean! unclean!' he calleth; |
| WEB | “The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’ |
| BBE | And the leper who has the disease on him is to go about with signs of grief, with his hair loose and his mouth covered, crying, Unclean, unclean. |
Where they part company is in the rendering of פְרֻמִים — see How Translations Differ.
The main clause is supported by several phrases detailing the actions required of the afflicted individual.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 13:45
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 — Laws Concerning Skin Diseasesgenerated
Leviticus 13:45 provides specific instructions for individuals afflicted with skin diseases, particularly leprosy. These laws were meant to protect the community from contagion and maintain ritual purity. The afflicted person must wear torn garments and keep their hair unkempt, signaling their condition to others. This public display serves as a warning to maintain distance, thereby safeguarding the health and purity of the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:29 | When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes, |
| 2 | 2 Samuel 13:19 | And Tamar put ashes on her head and tore her robe. And putting her hand on her head, she went away crying bitterly. |
| 3 | Job 1:20 | Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped, |
| 4 | Jeremiah 3:25 | Let us lie down in our shame; let our disgrace cover us. We have sinned against the LORD our God, both we and our fathers; from our youth even to this day we have not obeyed the voice of the LORD our God.” |
| 5 | Jeremiah 36:24 | Yet in hearing all these words, the king and his servants did not become frightened or tear their garments. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — צָרַע, ve.ha.tza.Ru.a'generated
The word צָרַע (tsara') refers to a person afflicted with leprosy, a serious skin disease. It is derived from a verb meaning to be stricken with leprosy, indicating a state of being rather than an action. The parsing as a qal participle shows that it describes the individual as one who is currently in that afflicted state.
This term is used throughout the Bible to denote those suffering from skin diseases, particularly in the context of laws governing purity and community health. Its usage emphasizes the seriousness of the condition and the need for public acknowledgment.
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 finite verb יִהְי֤וּ, they will be, governs the structure of the verse, with multiple clauses detailing the conditions and actions required of the afflicted. The sentence construction emphasizes the requirements placed on the individual, outlining both their appearance and their behavior.
The main clause is followed by several noun phrases and participial phrases, detailing the specific actions and conditions. The Hebrew word order places emphasis on the state of being of the afflicted individual and the commands given to them.
Septuagint Backgroundgenerated
The Septuagint translates צָרַע as λεπρός, which means 'leprous.' This choice reflects a direct understanding of the Hebrew term within the context of skin diseases.
The use of ἁφή for נֶגַע indicates a focus on the disease as a plague or affliction, aligning closely with the Hebrew meaning while also fitting the Greek literary style.
In plain words — the whole versegenerated
Leviticus 13:45 gives instructions for people suffering from skin diseases like leprosy. They must wear torn clothes and leave their hair unkempt to show their condition. They must also cover their mouths and call out, ‘Unclean!’ to alert others to their impurity. This public declaration helps maintain community health and purity.
Frequently Asked Questionsgenerated
Being 'unclean' refers to a state of ritual impurity, often due to disease or sin, which requires specific actions to maintain community purity.
Wearing torn clothes is a visible sign of their condition, signaling to others that they are unclean and must be avoided.
Crying out 'Unclean' serves as a warning to others, ensuring that the afflicted person is kept at a distance to prevent the spread of disease.
These laws emphasize the importance of public health and the need for individuals to take responsibility for their condition to protect the community.
Reflection Questionsgenerated
- What are some ways I can be aware of the health and well-being of those around me?
- How can I demonstrate compassion to those who are marginalized or deemed unclean in society?
- In what ways can I ensure that I am maintaining my own spiritual purity?
- How do the laws of Leviticus inform my understanding of community responsibility?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 13:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the leper in whom the plague [is],.... Meaning not he only that has the plague of leprosy in his head, but every sort of leper before mentioned in this chapter: his clothes shall be rent; not
Read John Gill on Leviticus 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.
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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis clothes shall be rent, to wit, in the upper and former parts, which were most visible. This was done, partly, as a token of sorrow, ,5 Job 2:12, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly, as a warning to others to keep at a due distance from him wheresoever he came; and partly, as some add, that it might conduce to his cure, by giving the freer vent to the ill humours. But the exposing of the affected part to the cold would rather hinder than further evaporation. His head bare; another sign of mourning, as appears from . God would have…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 13:45 And the leper in whom the plague [is], his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.Ver. 45. His clothes shall be rent.] To show his sorrow for sin, the cause of his calamity. And his head bare.] That men might not mistake him; and further to show his humility, whereof this also was a ceremony. A covering upon his upper lip.] His moustaches that by his breath he might not infect others: and to show that God will not hear a good motion from an ill mouth. Unclean, unclean.] Say we the same in our humblest acknowledgments; but withal add that of the leper in the Gospel, yet "Lord, if thou wilt…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) His clothes shall be rent.—As leprosy was regarded as a visitation from God for sin committed by the person thus afflicted, the patient is to rend his garments like one mourning for the dead. (See Leviticus 21:10.) During the second Temple the administrators of the law exempted leprous women from rending their clothes, which was evidently owing to a feeling of decorum. And his head bare.—Better, and his hair be dishevelled. This was another sign of mourning. (See Leviticus 10:6.) The legislators during the second Temple also exempted leprous women from letting their hair fall in the disorderly and wild manner over their heads and faces which was the custom for mourners to do. And he…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. His clothes shall be rent, c.] The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Ezekiel 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming…
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CambridgeThe Cambridge Bible for Schools and CollegesRules for treatment of leprous persons (45, 46)
Read Cambridge on Leviticus 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe leper was to carry about with him the usual signs of mourning for the dead. Compare Leviticus 10:6 and margin reference.
Read Albert Barnes 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
A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’
“The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’
A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’
“As for the diseased person who has the infection, his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, and he must call out ‘Unclean! Unclean!’
Tyndale line
And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.
And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry, Unclean, unclean.
And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry, Unclean, unclean.
And the leper in whom the plague is , his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.
The leper also in whom the plague is, shall haue his clothes rent, and his head bare, and shall put a couering vpon his lips, and shall cry, I am vncleane, I am vncleane.
Strictly literal
And as to the leper in whom the sore is, — his garments shall be rent, and his head shall be uncovered, and he shall put a covering on his beard, and shall cry, Unclean, unclean!
'As to the leper in whom [is] the plague, his garments are rent, and his head is uncovered, and he covereth over the upper lip, and 'Unclean! unclean!' he calleth;
As for the leper in whom [is] the plague, his garments are torn, and his head is uncovered, and he covers over the upper lip, and he calls, Unclean! Unclean!
And the leper on whom the plague is, his clothes shall be rent, and his head shall be bare, and he shall cover himself up to his upper lip, and, Unclean, unclean, shall he call out.
The person who has an infectious disease must wear torn clothes, his hair must hang loosely, and he must cover his face up to his nose and call out, 'Unclean, unclean.'
From the Latin
Shall have his clothes hanging loose, his head bare, his mouth covered with a cloth, and he shall cry out that he is defiled and unclean.
Simplified
Anyone who has such diseases must wear clothes that are torn and let their hair remain uncombed. They must cover their faces and shout out, ‘Unclean, unclean!’
And the leper who has the disease on him is to go about with signs of grief, with his hair loose and his mouth covered, crying, Unclean, unclean.
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 states that a diseased person must wear torn clothes, let his hair hang loose, cover his mouth, and cry out 'Unclean, unclean!' The Septuagint largely agrees with the Masoretic Text, matching 14 of the 16 words, though its word order and articles differ. The Samaritan Pentateuch also agrees with the Masoretic Text but has two differences: it uses the word for 'rent' (פרומים) and 'cover' (יעטא) in a slightly different form, indicating a variation in translation or textual tradition.
וְהַצָּר֜וּעַ אֲשֶׁר־ בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִהְי֤וּ פְרֻמִים֙ וְרֹאשׁוֹ֙ יִהְיֶ֣ה פָר֔וּעַ וְעַל־ שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א׀ טָמֵ֖א יִקְרָֽא׃
14 of the 16 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.
והצרוע אשׁר בו הנגע בגדיו יהיו פרומים וראשׁו יהיה פרוע ועל שׂפם יעטא וטמא טמא יקרא
2 words differ from the Masoretic Text: פרומים (rent), יעטא (cover)
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 13:45
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.
צָרַע (tsara) is a Hebrew verb meaning to be stricken with leprosy or to be leprous. It is primarily used in a passive form, indicating a state of having leprosy. The entries consistently describe its usage in relation to skin disease, with no significant disagreement among lexicons.
[צָרַע] vb. denom., only in pass., be stricken with leprosy, leprous
Qal elsewh. as subst., = leper
Pu. leprous
base
H6879 צָרַע vb. denom., only in pass., be stricken with leprosy, leprous
6879 tsara` tsaw-rah'
a primitive root; to scourge, i.e. (intransitive and
figurative) to be stricken with leprosy:--leper, leprous.
צָרַע (tsa.ra) — be leprous.
1) to be diseased of skin, be leprous
1a) (Qal) to be a leper
1b) (Pual) to have leprosy
HC/Td/Vqsmsa — Conjunction · particle · verb qal participle (passive) masculine singularHC/Td/Vqsmsa
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
HTr — ParticleHTr
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
נֶ֫גַע (nega`) refers to a stroke or plague, often associated with disease or a mark, particularly in the context of leprosy. It is built from the root meaning 'to strike' and encompasses various forms of affliction, including wounds and spots. The term captures both literal and metaphorical implications of injury or illness.
נֶ֫גַע 78 n.m. stroke, plague, mark, plague-spot
base
H5061 נֶ֫גַע stroke, plague, mark, plague-spot
5061 nega` neh'-gah
from 5060; a blow (figuratively, infliction); also (by
implication) a spot (concretely, a leprous person or
dress):--plague, sore, stricken, stripe, stroke, wound.
see HEBREW for 05060
נֶ֫גַע (ne.ga) — plague.
1) stroke, plague, disease, mark, plague spot
1a) stroke, wound
1b) stroke (metaphorical of disease)
1c) mark (of leprosy)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
plag (negha`, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may…
Plague
A “stroke” of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
See PESTILENCE.
→ As a judgment on the Egyptians Ps 105; 135:8,9; Ac 7:36
→ The plague of
Blood Ex 7:14-25
Frogs Ex 8:1-15
Lice Ex 8:16-19
Flies Ex 8:20
→ On cattle Ex 9:1-7
→ Of boils and open sores Ex 9:8-12
→ Hail Ex 9:18-34
→ Locusts Ex 10:1-20
→ Darkness Ex 10:21-23
→ Death of the firstborn Ex 11:4-7; 12:17,29,30
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
פָּרַם (param) is a primitive root meaning to tear or rend, specifically referring to tearing a garment. The entries consistently highlight this action without any significant disagreement among the lexicons.
[פָּרַם] vb. tear, rend garment
base
H6533 פָּרַם
6533 param paw-ram'
a primitive root; to tear:--rend.
פָּרַם (pa.ram) — to tear.
(Qal) to tear, rend garment, rip
HVqsmpa — Verb · Qal · participle (passive) masculine pluralHVqsmpa
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
פָּרַע (para') is a Hebrew verb that primarily means to let go or neglect, with implications of loosening or exposing. It can also denote acting as a leader, as noted in Judges 5:2. The entries suggest a range of meanings from allowing freedom to causing a lack of restraint, with some lexicons emphasizing leadership and others focusing on neglect.
[פָּרַע] vb. denom. act as leader, lead(?);—only Ju 5:2
ref
פָּרַע vb. let go, let alone
Qal
let go, let loose, people, i.e. remove restraint from them
let alone = avoid; = neglect; = refrain
Niph. the people is let loose, lacks restraint.
Hiph.
cause people to refrain
shew lack of restraint
base
H6544a פָּרַע vb. denom. act as leader, lead(?) H6544b פָּרַע let go, let alone
6544 para` paw-rah'
a primitive root; to loosen; by implication, to expose,
dismiss; figuratively, absolve, begin:--avenge, avoid, bare,
go back, let, (make) naked, set at nought, perish, refuse,
uncover.
פָּרַע (pa.ra) — to lead.
to lead, act as leader
פָּרַע (pa.ra) — to neglect.
1) to let go, let loose, ignore, let alone
1a) (Qal)
1a1) to let go, let loose
1a2) to let alone, avoid, neglect
1a3) to loosen
1b) (Niphal) to be let loose, be loosened of restraint
1c) (Hiphil)
1c1) to cause to refrain
1c2) to show lack of restraint
1c3) to let loose restraints
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
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
HC/R — Conjunction · prepositionHC/R
שָׂפָם (sapham) refers to a mustache or beard, specifically as a lip-piece. It is derived from the root word for 'beard' and is noted in various lexicons as relating to facial hair.
שָׂפָם n.[m.] moustache
base
H8222 שָׂפָם
8222 sapham saw-fawm'
from 8193; the beard (as a lip-piece):--beard, (upper) lip.
see HEBREW for 08193
שָׂפָם (sa.pham) — mustache.
moustache
N-ms — Noun common · masculine singular absoluteHNcmsa
עָטָה (atah) is a Hebrew verb meaning to wrap, enwrap, or cover oneself. It can also mean to grasp. The entries indicate that in the Qal form, it refers to actions like wrapping or enveloping, while the Hiphil form involves covering someone with shame. The word appears in contexts related to mourning and physical covering.
עָטָה vb. wrap oneself, enwrap, envelop oneself
Qal
wrap, envelop oneself with sthg.
Hiph. thou hast wrapped shame upon him
H5844a עָטָה wrap oneself, enwrap, envelop oneself H5844b עָטָה grasp
5844 `atah aw-taw'
a primitive root; to wrap, i.e. cover, veil, cloth, or
roll:--array self, be clad, (put a) cover (-ing, self), fill,
put on, X surely, turn aside.
עָטָה (a.tah) — to enwrap.
1) to cover, enwrap, wrap oneself, envelop oneself
1a) (Qal)
1a1) to wrap, envelop oneself
1a2) to cover (the beard in mourning)
1a3) mourner, one who covers (participle)
1b) (Hiphil) to cover, enwrap, envelop
עָטָה (a.tah) — to grasp.
1) to grasp
1a) (Qal) to grasp
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Conj | Adj — ConjunctionHC/Aamsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
