Leviticus 14:4 — Word Study
WLCוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־ צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב׃
BSAthe priestkôhên [a spiritual leader, mediator] shall ordertsâvâh [give a command, appoint] that twoshᵉnayim [a pair, dual] livechay [alive, having life] cleanṭâhôwr [pure, ceremonially clean] birdstsippôwr [little birds, sparrows] cedarʼerez woodʻêts [a strong and durable tree] scarlet yarnshânîy [deep red, crimson thread] and hyssopʼêzôwb [a plant used for purification] be broughtlâqach for the one to be cleansedṭâhêr [the person, individual, made pure, purified, restored to ritual purity]
| Greek | English | Parsing |
|---|---|---|
| וְצִוָּה֙ | and he will command | Verb, Piel, sequential perfect third person masculine singular |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| וְלָקַ֧ח | and someone will take | Verb, Qal, sequential perfect third person masculine singular |
| לַמִּטַּהֵ֛ר | for the [one] purifying himself | Preposition, verb hithpael participle (active) masculine singular |
| שְׁתֵּֽי־ | two | Adj |
| צִפֳּרִ֥ים | birds | Noun common, both plural absolute |
| חַיּ֖וֹת | living | Adj |
| טְהֹר֑וֹת | pure | Adj |
| וְעֵ֣ץ | and wood of | Conjunction, noun common masculine singular construct |
| אֶ֔רֶז | cedar | Noun common, masculine singular absolute |
| וּשְׁנִ֥י | and scarlet of | Conjunction, noun common masculine singular construct |
| תוֹלַ֖עַת | a worm | Noun common, feminine singular absolute |
| וְאֵזֹֽב׃ | and hyssop | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed. |
| KJV | Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: |
| ASV | then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar wood, and scarlet, and hyssop: |
| YLT | and the priest hath commanded, and he hath taken for him who is to be cleansed, two clean living birds, and cedar wood, and scarlet, and hyssop. |
| WEB | then the priest shall command them to take for him who is to be cleansed two living clean birds, cedar wood, scarlet, and hyssop. |
| BBE | Then the priest is to give orders to take, for him who is to be made clean, two living clean birds and some cedar wood and red thread and hyssop. |
Where they part company is חַיּ֖וֹת — see How Translations Differ.
The sentence has a main clause led by the priest's command, followed by a detailed list of items necessary for the ritual, indicating the structure's focus on the priest's directive role.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָוָה
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 14:4
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 — Purification Rituals in Leviticusgenerated
Leviticus 14:4 describes the priest's role in a specific purification ritual for someone healed from a skin disease. This process involves the use of two clean birds, cedar wood, scarlet yarn, and hyssop, highlighting the significance of ritual purity in the community. The instructions emphasize God's laws regarding cleanliness and the restoration of individuals to their ceremonial status, reflecting the broader themes found throughout Leviticus regarding holiness and community health.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 1:14 | If, instead, one’s offering to the LORD is a burnt offering of birds, he is to present a turtledove or a young pigeon. |
| 2 | Leviticus 5:7 | If, however, he cannot afford a lamb, he may bring to the LORD as restitution for his sin two turtledoves or two young pigeons—one as a sin offering and the other as a burnt offering. |
| 3 | Leviticus 12:8 | But if she cannot afford a lamb, she shall bring two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering. Then the priest will make atonement for her, and she will be clean.’” |
| 4 | Leviticus 14:6–49 | And he is to take the live bird together with the cedar wood, scarlet yarn, and hyssop, and dip them into the blood of the bird that was slaughtered over the fresh water. |
| 5 | Numbers 19:6 | The priest is to take cedar wood, hyssop, and scarlet wool and throw them onto the burning heifer. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — צִוָּה, tzi.Vahgenerated
The verb צִוָּה (tsavah) means 'to command' and is used here to indicate the priest's authoritative role in directing the purification process. This form is in the Piel, which often conveys a more intensive action, suggesting that the priest is not merely suggesting but firmly instructing.
This word is significant as it establishes the priest's responsibility in carrying out God's commands, ensuring that the proper procedures are followed for the sake of the community's spiritual and physical well-being.
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. The BSB uses shall order for צִוָּה, while the KJV opts for shall command, both reflecting the authoritative nature of the priest's instruction.
Where they part company is in the rendering of חַיּ֖וֹת — living (ASV, WEB) versus alive (KJV). The former emphasizes the state of being alive, while the latter suggests a more active sense of life.
Sentence Structuregenerated
The primary verb is צִוָּה, he shall command, which governs the entire sentence. The structure includes a noun phrase indicating the subject (הַכֹּהֵ֔ן, the priest) and several noun phrases that list the items to be brought for the ritual.
The word order places the priest's command at the forefront, emphasizing his role in the ritual procedure and the items he specifies for the purification.
Septuagint Backgroundgenerated
The Septuagint translates צִוָּה with προστάχει, which also means 'to command'. This choice maintains the authoritative tone of the original Hebrew, indicating the priest's directive role.
The choice of ἱερεὺς for הַכֹּהֵ֔ן reinforces the priest's mediatorial function in the purification process, aligning with the Hebrew understanding of the priesthood.
In plain words — the whole versegenerated
Leviticus 14:4 explains that the priest must command the gathering of two clean birds, cedar wood, scarlet yarn, and hyssop for the purification of a person who has been healed. This ritual emphasizes the importance of following God's laws regarding cleanliness and restoration.
Frequently Asked Questionsgenerated
The priest's command is crucial as it establishes the proper procedures for purification, ensuring that the individual is restored to ritual cleanliness according to God's laws.
The specific materials, such as clean birds and cedar wood, symbolize purity and are part of the ritual that signifies the individual's restoration to the community.
The clean birds represent life and the possibility of renewal, as they are used in the ritual to signify the cleansing of the individual from their previous state of impurity.
This verse reflects the overarching themes of holiness and purity in Leviticus, emphasizing the importance of following God's commands for the well-being of the community.
Reflection Questionsgenerated
- In what ways do I seek to maintain purity in my own life, as outlined in this purification ritual?
- How can understanding the significance of these materials enhance my appreciation for the rituals described in Leviticus?
- What role do spiritual leaders play in guiding us toward restoration and purity in our communities?
- How can I apply the principles of this purification ritual to my daily life and relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 14:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shall the priest command to take for him that is to be cleansed,.... The command is by the priest, the taking is by any man, as Ben Gersom observes; anyone whom he shall command, the leper himself, or his friends.
Read John Gill on Leviticus 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: Then shall the priest command to take for him ... two birds alive and clean.
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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTwo birds; the one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. Clean; allowed for food and for sacrifice. Cedar wood; a stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that putrefaction or corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. Scarlet; a thread of wool of a scarlet colour, , to represent both the leper’ s sinfulness, , and the blood of Christ, and the happy change of the leper’ s colour and complexion, which before was wan and loathsome, now…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 14:4 Then shall the priest command to take for him that is to be cleansed two birds alive [and] clean, and cedar wood, and scarlet, and hyssop:Ver. 4. Command to take.] That the leper might show his thankfulness to Jehovah his physician, as he is called. See Matthew 8:4. Men pray and pay physicians of their bodies, who yet do but officiose occidere many times. And shall God have nothing? Must he ask as once, Where are the other nine? Shall we not turn again with Naaman now cleansed, and offer our service, renounce our idols, dedicate all we are and have to the God of Israel? Two birds.] Or sparrows, whereof two were sold for a farthing: to show how lightly set by Christ is in the…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Then shall the priest command to take.—Literally, And the priest shall command, and he shall take, that is, the leper shall take. To avoid the ambiguity as to the person, the translators of the Authorised Version adopted the rendering in the text. As the relatives of the cured leper procured the things prescribed for the purification, some of the ancient versions render it, And they shall take.Two birds alive and clean.—These were either sparrows, doves, turtledoves, or any other birds, provided they belonged to the clean species described in Leviticus 11. According to the canons which obtained during the second Temple, the birds had to be sparrows, and the reason assigned for it was…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Two birds alive and clean, c.] Whether these birds were sparrows, or turtledoves, or pigeons, we know not probably any kind of clean bird, or bird proper to be eaten, might be used on this occasion, though it is more likely that turtle-doves or pigeons were employed, because these appear to have been the only birds offered in sacrifice. Of the cedarwood, hyssop, clean bird, and scarlet wool or fillet, were made an aspergillum, or instrument to sprinkle with. The cedar-wood served for the handle, the hyssop and living bird were attached to it by means of the scarlet wool or crimson fillet. The bird was so bound to this handle as that its tail should be downwards, in order to be…
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CambridgeThe Cambridge Bible for Schools and Colleges4–7. The priest was to see that two living clean birds were brought. The Heb. word is ẓ ?ippôr, which is used of the birds of Abraham’s sacrifice (Genesis 15:10) and of clean birds generally (Deuteronomy 14:11). In Psalms 84:3 [Hebrews 4], Psalms 102:7 [Hebrews 8] it is translated ‘sparrow,’ and A.V. mg. of Leviticus 14:4 has ‘sparrows,’ following the traditional interpretation, and Vulg. These birds were employed in a ceremony which was without the camp, and the blood was not brought to the altar. cedar wood, and scarlet, and hyssop] The cedar and hyssop were bound together by a scarlet band of wool. From 1 Kings 4:33 it appears that cedar and hyssop were regarded as two extremes in…
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Albert Barnes1798–1870Barnes' Notes on the BibleThese birds were provided by the priest for the man. They were not, like the offerings for the altar, brought by the man himself (compare Leviticus 14:4 with Leviticus 14:10), they were not presented
Read Albert Barnes 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 shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed.
then the priest shall command them to take for him who is to be cleansed two living clean birds, cedar wood, scarlet, and hyssop.
the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed.
then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.
Tyndale line
Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:
then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar wood, and scarlet, and hyssop:
then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar wood, and scarlet, and hyssop:
Then shall the priest command to take for him that is to be cleansed two birds alive, and clean, and cedar-wood, and scarlet, and hyssop.
Then shall the Priest commaund to take for him that is clensed, two sparrowes aliue and cleane, and cedar wood and a skarlet lace, and hyssope.
Strictly literal
then shall the priest command to take for him that is to be cleansed two clean living birds, and cedar-wood, and scarlet, and hyssop.
and the priest hath commanded, and he hath taken for him who is to be cleansed, two clean living birds, and cedar wood, and scarlet, and hyssop.
and the priest has commanded, and he has taken for him who is to be cleansed, two clean living birds, and cedar wood, and scarlet, and hyssop.
Then shall the priest command to take for him that is to be cleansed two healthy, clean birds, and cedar wood, and a string of scarlet yarn, and hyssop.
Then the priest will command that the one to be cleansed must take two live, clean birds, cedar wood, scarlet yarn, and hyssop.
From the Latin
Shall command him that is to be purified, to offer for himself two living sparrows, which it is lawful to eat, and cedar wood, and scarlet, and hyssop.
Simplified
the priest shall have two ceremonially clean birds brought to him, with some cedar wood, crimson thread, and hyssop, on behalf of the person to be made clean.
Then the priest is to give orders to take, for him who is to be made clean, two living clean birds and some cedar wood and red thread and hyssop.
Word by word, the decisions they made
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 aligns with the Septuagint in most aspects, with both texts providing a similar list of items for the purification ritual. However, the Samaritan Pentateuch presents three variations: it uses לקחו (take), צפורים (birds), and אזוב (hyssop), indicating slight differences in terminology that may reflect regional or textual traditions.
וְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־ צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב׃
13 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.
וצוה הכהן ולקחו למטהר שׁתי צפורים חיות טהרות ועץ ארז ושׁני תולעת ואזוב
3 words differ from the Masoretic Text: לקחו (take), צפורים (bird), אזוב (hyssop)
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 14:4
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Prep | V-Hithpael — Preposition · verb hithpael participle (active) masculine singularHRd/Vtrmsa
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
צִפּוֹר (tsippowr) means 'bird' and can refer to a singular bird or birds collectively. It is derived from a root meaning 'to hop' and is associated with small birds like sparrows. The Aramaic equivalent is צְפַר (tse.phar).
צִפּוֹר, צִפֹּר 40 n.f. bird
base
H6833 צִפּוֹר, צִפֹּר bird
6833 tsippowr tsip-pore'
or tsippor {tsip-pore'}; from 6852; a little bird (as
hopping):--bird, fowl, sparrow.
see HEBREW for 06852
צִפּוֹר (tsip.por) — bird.
1) bird, fowl
1a) bird (singular)
1b) birds (coll)
Aramaic equivalent: tse.phar (צְפַר "bird" H6853)
N-cp — Noun common · both plural absoluteHNcbpa
burds (`ayiT; Greek variously ta peteina (Mt 13:4) ta ornea tou ouranou (Re 19:17) ornis (Mt 23:37; Lu 13:34) Latin, avis; Old English "brid"):
I. Meaning of the Word.
All authorities agree that the exact origin of the word bird, as we apply it to feathered creatures, is unknown.
1. In Early Hebrew:
The Hebrew `ayiT means to "tear and scratch the face," and in its original form undoubtedly applied to birds of prey. It is probable that no spot of equal size on the face of the globe ever collected such numbers of vultures, eagles and hawks as ancient Palestine. The land was so luxuriant that flocks and herds fed from the face of Nature. In cities, villages, and among…
[SPARROW]
Birds, like other animals, were divided by Moses into clean and unclean; the former might be eaten, the latter not. The general ground of distinction is, that those which feed on grain or seeds are clean; while those which devour flesh, fish, or carrion, are unclean. Turtledoves, young pigeons, and perhaps some other kinds of birds, were prescribed in the Mosaic law as offerings, Le 5:7-10 14:4-7 Lu 2:24.
There is great difficulty in accurately determining the different species of birds prohibited in Le 11:13-19 De 14:11-20, and the proper version of the Hebrew names. The information we have respecting them may be found under the names by which they are translated in our…
→ Creation of, on the fifth creative day Ge 1:20-30
→ Man's dominion over Ge 1:26,28; 9:2,3; Ps 8:5-8; Jer 27:6; Da 2:38; Jas 3:7
→ Appointed for food Ge 9:2,3; De 14:11-20
→ What species were unclean Le 11:13-20; De 14:12-19
→ Used for sacifice
See DOVE
→ See PIGEON
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 — AdjHAafpa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAafpa
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-ms — Noun common · masculine singular absoluteHNcmsa
se'-dar, se'-der ('erez, from Hebrew root meaning "to be firm"; kedros): The 'erez was in almost all the Old Testament references the true cedar, Cedrus libani, but the name may have been applied in a loose way to allied trees, such as junipers and pines. In Nu 24:6--"as cedar-trees beside the waters"--the reference must, as is most probable, be purely poetical (see ALOES) or the 'arazim must signify some other kind of tree which flourishes beside water.
1. Cedar for Ritual Cleansing:
Cedar is twice mentioned as a substance for ritual cleansing. In Le 14:4 the cleansed leper was sprinkled with the blood of a "clean bird" into which had been put "cedar- wood, and scarlet, and hyssop." In Nu 19:6 "cedar-wood, and hyssop, and…
Cedar
(Heb. e’rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in Scripture. It was stately (Ezek. 31:3-5), long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9), odoriferous (Cant. 4:11; Hos. 14:6), durable, and therefore much used for boards, pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images (Isa. 44:14).
The Hebrew word erez , invariably rendered "cedar" by the Authorized Version, stands for that tree in most of the passages where the word occurs. While the word is sometimes used in a wider sense, (Leviticus 14:6) for evergreen cone-bearing trees, generally the cedar of Lebanon (Cedrus libani) is intended. (1 Kings 7:2; 10:27; Psalms 92:12; Solomon 5:15; Isaiah 2:13; Ezekiel 31:3-6) The wood is of a reddish color, of bitter taste and aromatic odor, offensive to insects, and very durable. The cedar is a type of the Christian, being evergreen, beautiful, aromatic, wide spreading, slow growing, long lived, and having many uses. As far as is at present known, the cedar of…
A noble evergreen-tree greatly celebrated in the Scriptures, Ps 92:12 Eze 31:3-6. These trees are remarkably thick and tall; some among them are from thirty-five to forty feet in girth, and ninety feet in height. The cedar-tree shoots out branches at ten of twelve feet from the ground, large and almost horizontal; its leaves are an inch long, slender and straight, growing in tufts. The tree bears a small cone, like that of the pine. This celebrated tree is not peculiar to mount Lebanon, but grows also upon mounts Amanus and Taurus in Asia Minor, and in other parts of the Levant, but does not elsewhere reach the size and height of those on Lebanon. It has also been cultivated in the gardens of Europe; two venerable individuals of this species exist at Chiswick in England; and…
שָׁנִי (shaniy) refers to the color scarlet or crimson, derived from the insect coccus ilicis, which produces a dye. The entries indicate it can refer both to the insect itself and to the fabric dyed with its coloring matter.
שָׁנִי 42 n.[m.] scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
base
H8144 שָׁנִי scarlet (prop. coccus ilicis, which attaches itself to leaves and twigs of quercus coccifera; the dried body of female yields colouring matter)
8144 shaniy shaw-nee'
of uncertain derivation; crimson, properly, the insect or its
color, also stuff dyed with it:--crimson, scarlet (thread).
שָׁנִי (sha.ni) — scarlet.
1) scarlet, crimson
1a) properly, the insect 'coccus ilicis', the dried body of the female yielding colouring matter from which is made the dye used for cloth to colour it scarlet or crimson
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
HNcfsa — Noun common · feminine singular absoluteHNcfsa
Worm
(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola’im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.
These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola’im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In
the representative in the Authorized Version of several Hebrew words. Sas , which occurs in (Isaiah 51:18) probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah , (Exodus 16:20) points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in (28:39) to some kinds of larvae destructive to the vines. In (Job 19:26; 21:26; 24:20) there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in (Isaiah 66:24) which words are applied by our Lord, (Mark 9:44,46,48) metaphorically to the torments of the guilty in the world of departed spirits. The…
אֵזוֹב (ezowb) refers to hyssop, a plant likely of foreign origin. It is noted for its use in both medicinal and religious contexts.
אֵזוֹב n.m. hyssop
base
H231 אֵזוֹב hyssop
231 'ezowb ay-zobe'
probably of foreign derivation; hyssop:--hyssop.
אֵזוֹב (e.zov) — hyssop.
hyssop, a plant used for medicinal and religious purposes
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
his'-up ('ezobh; hussspos, Ex 12:22; Le 14:4,6,4:9 ff; Nu 19:6,18; 1Ki 4:33; Ps 51:7; Joh 19:29; Heb 9:19): A plant used for ritual cleansing purposes; a humble plant springing out of the wall (1Ki 4:33), the extreme contrast to the cedar.
The common hyssop (Hyssopus officinalis) of the Natural Order Labiatae, an aromatic plant with stomatic properties, cannot be the hyssop of the Bible as it is unknown in Palestine, but allied aromatic plants of the same…
Hyssop
(Heb. ‘ezob; LXX. hyssopos), first mentioned in Ex. 12:22 in connection with the institution of the Passover. We find it afterwards mentioned in Lev. 14:4, 6, 52; Num. 19:6, 18; Heb. 9:19. It is spoken of as a plant “springing out of the wall” (1 Kings 4:33). Many conjectures have been formed as to what this plant really was. Some contend that it was a species of marjoram (origanum), six species of which are found in Palestine. Others with more probability think that it was the caper plant, the Capparis spinosa of Linnaeus. This plant grew in Egypt, in the desert of Sinai, and in Palestine. It was capable of…
(Heb. ezob.) The ezob was used for sprinkling in some of the sacrifices and purifications of the Jews. In consequence of its detergent qualities, or from its being associated with the purificatory Services, the psalmist makes use of the expression, "Purge me with ezob ." (Psalms 51:7) It is described in (1 Kings 4:33) as growing on or near walls. (Besides being thus fit for sprinkling, having cleansing properties and growing on walls, the true hyssop should be a plant common to Egypt, Sinai and Palestine, and capable of producing a stick three or four feet long since on a stalk of hyssop the sponge of vinegar was held up to Christ on the cross. (John 19:29) it is impossible to precisely identify the plant because the name was…
Is often mentioned in Scripture, and is directed to be used in the sprinklings which made part of the Jewish ceremonial law, Ex 12:22 Le 14:4-6 Ps 51:9 Heb 9:19. It is some low shrub, which is contrasted with the lofty cedar, 1Ki 4:33. In Joh 19:29, the soldiers are said to have "filled a sponge with vinegar, and put it upon hyssop," that is, upon a rod of hyssop, two feet or more in length, which was long enough to enable one to reach the mouth of a person on the cross. Many different plants have been taken for the hyssop of Scripture, and among others, the…
