Leviticus 14:3 — Word Study
WLCוְיָצָא֙ הַכֹּהֵ֔ן אֶל־ מִח֖וּץ לַֽמַּחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־ הַצָּרַ֖עַת מִן־ הַצָּרֽוּעַ׃
BSAThe priestkôhên [the spiritual leader, mediator] is to goyâtsâʼ outsidechûwts [beyond the boundaries] the campmachăneh [the Israelite encampment, a group of people] to examine himrâʼâh [to look, to see] and ifhinnêh the skin diseasetsâraʻath [leprosy, a plague] ofmin the afflicted persontsâraʻ [the leper, one suffering] has healedrâphâʼ■ [been cured, restored to health]
| Greek | English | Parsing |
|---|---|---|
| וְיָצָא֙ | and he will go out | Verb, Qal, sequential perfect third person masculine singular |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| מִח֖וּץ | from [the] outside | Preposition, noun common masculine singular construct |
| לַֽמַּחֲנֶ֑ה | of the camp | Preposition, noun common feminine singular absolute |
| וְרָאָה֙ | and he will see | Verb, Qal, sequential perfect third person masculine singular |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| וְהִנֵּ֛ה | and there! | Conjunction, particle |
| נִרְפָּ֥א | it has been healed | Verb, Niphal, perfect third person masculine singular |
| נֶֽגַע־ | [the] plague of | Noun common, masculine singular construct |
| הַצָּרַ֖עַת | the serious skin disease | Particle, noun common feminine singular absolute |
| מִן־ | from | Preposition |
| הַצָּרֽוּעַ׃ | the [one who] had a serious skin disease | Particle, verb qal participle (passive) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest is to go outside the camp to examine him, and if the skin disease of the afflicted person has healed, |
| KJV | And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; |
| ASV | and the priest shall go forth out of the camp; and the priest shall look; and, behold, if the plague of leprosy be healed in the leper, |
| YLT | and the priest hath gone out unto the outside of the camp, and the priest hath seen, and lo, the plague of leprosy hath ceased from the leper, |
| WEB | and the priest shall go out of the camp. The priest shall examine him. Behold, if the plague of leprosy is healed in the leper, |
| BBE | And the priest is to go outside the tent-circle; and if, after looking, the priest sees that the mark of the disease has gone from him, |
Where they part company is in the rendering of נִרְפָּא — see How Translations Differ.
The sentence is structured around the priest's actions, with a conditional clause indicating the outcome of the examination.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 14:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Law for Cleansing the Afflictedgenerated
Leviticus 14:3 provides guidelines for the priest to follow when dealing with a person afflicted by a skin disease. This verse highlights the importance of the priest's role in determining whether the individual has been healed and is ready for reintegration into the community, reflecting God's concern for health and purity among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 13:46 | As long as he has the infection, he remains unclean. He must live alone in a place outside the camp. |
| 2 | Exodus 15:26 | saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.” |
| 3 | 2 Kings 5:3–7 | She said to her mistress, “If only my master would go to the prophet who is in Samaria, he would cure him of his leprosy.” |
| 4 | Job 5:18 | For He wounds, but He also binds; He strikes, but His hands also heal. |
| 5 | Matthew 10:8 | Heal the sick, raise the dead, cleanse the lepers, drive out demons. Freely you have received; freely give. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נִרְפָּא, nir.Pa'generated
The verb נִרְפָּא (nirpa') is in the Niphal stem, indicating a passive action: it has been healed. It signifies restoration to health, often attributed to divine intervention or healing.
This word is used in contexts where God is seen as the healer, emphasizing His power over physical ailments. The parsing indicates that it is a perfect form, suggesting a completed action of healing.
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 verbs יָצָא (he will go out), רָאָה (he will see), and נִרְפָּא (it has been healed) govern the main actions of the verse. The structure indicates a sequence of actions taken by the priest.
The sentence begins with the action of the priest going out, followed by the examination, and concludes with the condition of healing, emphasizing the process of verification and restoration.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχελεύσεται, which carries a similar meaning of going out. This choice reflects the translators' understanding of the priest's role in examining the afflicted person.
The Greek word ἰᾶται for נִרְפָּא indicates healing, aligning with the Hebrew meaning while also suggesting a broader context of restoration.
In plain words — the whole versegenerated
Leviticus 14:3 gives instructions for a priest to go outside the camp to examine a person with a skin disease. If the disease has healed, the priest can declare the person clean and restore them to the community.
Frequently Asked Questionsgenerated
The priest goes outside the camp to examine the afflicted person, which is a necessary step to ensure that the individual is no longer contagious and can be reintegrated into the community.
Healing signifies not only physical restoration but also spiritual and social reintegration into the community, reflecting God's mercy and the importance of purity.
The priest acts as a mediator between God and the people, responsible for examining the afflicted person and determining their status regarding cleanliness and community acceptance.
This verse emphasizes the laws regarding purity and health, which are central themes in Leviticus, highlighting God's desire for His people to maintain holiness and health.
Reflection Questionsgenerated
- What does this passage teach us about the importance of community health and purity?
- How can we apply the principles of examination and healing in our own lives?
- In what ways can we act as mediators for others, helping them find healing and restoration?
- How does understanding the role of the priest enhance our view of God's care for His people?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall go forth out of the camp,.... A little without the camp, as Ben Gersom notes.
Read John Gill on Leviticus 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; The priest shall go forth out of the camp.
Read Robert Jamieson on Leviticus 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, by God; for God alone did heal or cleanse him really, the priest only ministerially and declaratively, as ministers are said to remit sins, though it be granted that none can truly and properly forgive sins but God, .
Read Matthew Poole on Leviticus 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 14:3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, [if] the plague of leprosy be healed in the leper;Ver. 3. If the plague of leprosy be healed.] As it was in Simon the leper that entertained Christ. Jealousy, frenzy, and heresy are counted incurable diseases: not so leprosy; though the most carried it to their death, as Gehazi, Azariah, &c.
Read John Trapp on Leviticus 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And the priest shall go forth.—To this appointed place the priest had to go to meet and examine the restored leper, and to satisfy himself that he was thoroughly cured.
Read Charles John Ellicott on Leviticus 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The priest shall go forth out of the camp] As the leper was separated from the people, and obliged, because of his uncleanness, to dwell without the camp, and could not be admitted till the priest had declared that he was clean; hence it was necessary that the priest should go out and inspect him, and, if healed, offer for him the sacrifices required, in order to his re-admission to the camp. As the priest alone had authority to declare a person clean or unclean, it was necessary that the healed person should show himself to the priest, that he might make a declaration that he was clean and fit for civil and religious society, without which, in no case, could he be admitted; hence…
Read AdamClarke on Leviticus 14 →
CambridgeThe Cambridge Bible for Schools and Colleges3. The priest goes outside to meet the leper; probably signs of convalescence have already been notified to the priest, which have satisfied him, and he now declares the plague to be healed.
Read Cambridge on Leviticus 14 →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 is to go outside the camp to examine him, and if the skin disease of the afflicted person has healed,
and the priest shall go out of the camp. The priest shall examine him. Behold, if the plague of leprosy is healed in the leper,
The priest is to go outside the camp to examine him, and if the skin disease of the afflicted person has healed,
The priest is to go outside the camp and examine the infection. If the infection of the diseased person has been healed,
Tyndale line
And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;
and the priest shall go forth out of the camp; and the priest shall look; and, behold, if the plague of leprosy be healed in the leper,
and the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;
And the priest shall go forth out of the camp: and the priest shall look, and behold, if the plague of leprosy is healed in the leper;
And the Priest shall go out of the campe, and the Priest shall consider him: and if the plague of leprosie be healed in the leper,
Strictly literal
and the priest shall go out of the camp; and when the priest looketh, and behold, the sore of leprosy is healed in the leper,
and the priest hath gone out unto the outside of the camp, and the priest hath seen, and lo, the plague of leprosy hath ceased from the leper,
and the priest has gone out to the outside of the camp, and the priest has seen, and behold, the plague of leprosy has ceased from the leper,
And the priest shall go forth to without the camp; and if the priest see, and, behold, the plague of leprosy be healed on the leper:
The priest will go out of the camp to examine the person to see if the infectious skin disease is healed.
From the Latin
Who going out of the camp when he shall And that the leprosy is cleansed,
Simplified
The priest must go outside the camp and inspect the person. If the skin disease has healed,
And the priest is to go outside the tent-circle; and if, after looking, the priest sees that the mark of the disease has gone from him,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 11 of the 13 words in the Hebrew text, maintaining the core meaning while differing in word order.
וְיָצָא֙ הַכֹּהֵ֔ן אֶל־ מִח֖וּץ לַֽמַּחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־ הַצָּרַ֖עַת מִן־ הַצָּרֽוּעַ׃
11 of the 13 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.
ויצא הכהן אל מחוץ למחנה וראה הכהן והנה נרפא נגע הצרעת מן הצרוע
Agrees with the Masoretic Text here, word for word.
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 14:3
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
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)
HTd/Ncmsa — 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
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צָרַ֫עַת (tsara`ath) means leprosy, referring to a malignant skin disease in people, as well as mildew or mold in clothing and buildings. It is derived from the root word for 'to be stricken' and appears in contexts related to purity laws in Leviticus.
צָרַ֫עַת 35 n.f. leprosy
base
H6883 צָרַ֫עַת leprosy
6883 tsara`ath tsaw-rah'-ath
from 6879; leprosy:--leprosy.
see HEBREW for 06879
צָרַ֫עַת (tsa.ra.at) — leprosy.
1) leprosy
1a) in people, malignant skin disease (Le 13:1-14:57)
1b) in clothing, a mildew or mould (Le 13:47-52)
1c) in buildings, a mildew or mould (Le 14:34-53)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) masculine singularHTd/Vqsmsa
