Leviticus 19:27 — Word Study
WLCלֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ׃
BSAYou must notlôʼ [round or shave] cut off the hairnâqaph▸ at the sidespêʼâh [edges or corners] of your headrôʼsh or clip offshâchath▸ the edgespêʼâh [corners or destroy] of your beardzâqân
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| תַקִּ֔פוּ | you will round off | Verb, Hiphil, imperfect second person masculine plural |
| פְּאַ֖ת | [the] side of | Noun common, feminine singular construct |
| רֹאשְׁכֶ֑ם | head your | Noun common masculine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| תַשְׁחִ֔ית | you will trim | Verb, Hiphil, imperfect second person masculine singular |
| אֵ֖ת | the object marker | Particle |
| פְּאַ֥ת | [the] side of | Noun common, feminine singular construct |
| זְקָנֶֽךָ׃ | beard your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not cut off the hair at the sides of your head or clip off the edges of your beard. |
| KJV | Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. |
| ASV | Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. |
| YLT | 'Ye do not round the corner of your head, nor destroy the corner of thy beard. |
| WEB | “‘You shall not cut the hair on the sides of your head or clip off the edge of your beard. |
| BBE | The ends of the hair round your face and on your chin may not be cut off. |
Where they part company is תַקִּ֔פוּ — see How Translations Differ.
The sentence is structured with a main clause followed by a subordinate clause, indicating two prohibitions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַף
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 19:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Personal Groominggenerated
Leviticus 19:27 is part of a series of laws given to the Israelites, focusing on maintaining holiness and distinctiveness in their practices. This verse specifically addresses grooming, which is tied to cultural identity and religious observance. The surrounding verses also include prohibitions against consuming blood and marking the body, reinforcing the theme of separation from pagan practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:5 | Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies. |
| 2 | Isaiah 15:2 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 3 | Jeremiah 16:6 | “Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them. |
| 4 | Jeremiah 48:37 | For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth. |
| 5 | Ezekiel 7:18 | They will put on sackcloth, and terror will overwhelm them. Shame will cover all their faces, and all their heads will be shaved. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תַקִּ֔פוּ, ta.Ki.fugenerated
The word תַקִּ֔פוּ (ta.Ki.fu) is a Hiphil verb meaning 'you will round off' or 'you will surround.' It suggests an action of cutting or enclosing, which is significant in the context of grooming.
In this verse, it indicates a prohibition against altering the hair in a specific way, emphasizing the importance of maintaining the natural appearance as a sign of obedience to God's commands.
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 verse consists of two main clauses, each containing a verb of prohibition: תַקִּ֔פוּ and תַשְׁחִ֔ית. The structure emphasizes the commands not to alter the hair or beard.
The first clause, לֹ֣א תַקִּ֔פוּ, sets the tone with a negation, followed by the specific actions that are prohibited, thus creating a clear directive.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word תַקִּ֔פוּ is rendered as κόμης, which refers to hair. This choice narrows the focus specifically to the hair on the head, indicating a cultural interpretation of the grooming practice.
The translation reflects a common practice in the Hellenistic world, where grooming was often associated with identity and status, thus aligning with the intent of the Hebrew text.
In plain words — the whole versegenerated
Leviticus 19:27 tells the Israelites not to cut off the hair at the sides of their heads or trim the edges of their beards. This command is part of a larger set of laws aimed at distinguishing the Israelites from other nations and maintaining their identity.
Frequently Asked Questionsgenerated
This command is about maintaining a specific hairstyle that reflects the identity of the Israelites, distinguishing them from other cultures.
These prohibitions are intended to prevent the Israelites from adopting practices associated with pagan worship and to maintain their distinctiveness as God's chosen people.
Yes, similar commands can be found in Leviticus 21:5, which also addresses grooming in the context of holiness.
The beard was a symbol of dignity and maturity, often associated with wisdom and respect in ancient Israelite culture.
Reflection Questionsgenerated
- How do these grooming laws reflect the identity of the Israelites as a holy people?
- What modern practices can be seen as similar to the grooming laws in Leviticus?
- In what ways can we maintain our distinctiveness in today's culture?
- How do these commands help us understand the importance of obedience to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall not round the corners of your heads,.... The extremities of the hairs of the head, round about, on the forehead, temples, and behind the ears; this is done, as Jarchi says, when any one
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe corners of your heads; i.e. your temples: Ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of the devils or idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch, and many others write; or in funerals or immoderate mournings, as appears from . And the like is to be thought concerning the beard or the hair in the corner, i.e. corners of the beard. The reason then of this prohibition is, because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no, nor so much as in the appearances and outward…
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.Ver. 27. Ye shall not round.] Because the Arabians their neighbours did so, and they should not be conformed to idolaters. Oleaster, a Popish interpreter, understandeth such a shaving here, as their priest use to bear. But shaving is so bald a ceremony, that some priests in France are ashamed of the mark, and few of them have it that can handsomely avoid it. Herod., in Thal.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Round the corners of your heads.—That is, they are not to shave off the hair around the temples and behind the ears, so as to leave the head bald except a dish-like tuft upon the crown, thus imparting to their heads the form of a hemisphere. This was done by the Arabs, and other worshippers of the god Orotal. Hence the Arabs are ironically called “those with the corner of their hair polled,” as it is rightly rendered in the Margin (Jeremiah 9:26; Jeremiah 25:23; Jeremiah 49:32). Mar the corners of thy beard.—The beard was regarded by the Hebrews and other eastern nations as the greatest ornament of a man, and was as dear to them as life itself. It was the object of salutation (2 Samuel…
Read Charles John Ellicott on Leviticus 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Ye shall not round the corners your heads] This and the following verse evidently refer to customs which must have existed among the Egyptians when the Israelites sojourned in Egypt; and what they were it is now difficult, even with any probability, to conjecture. Herodotus observes that the Arabs shave or cut their hair round, in honour of Bacchus, who, they say, had his hair cut in this way, lib. iii., cap. 8. He says also that the Macians, a people of Libya, cut their hair round, so as to leave a tuft on the top of the head, lib. iv., cap. 175. In this manner the Chinese cut their hair to the present day. This might have been in honour of some idol, and therefore forbidden to…
Read AdamClarke on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges27. round the corners of your heads] i.e. cut off the hair from the temples. Cp. Jeremiah 9:26; Jeremiah 25:23; Jeremiah 49:32. According to Herod. (iii. 8) it had a religious significance with certain Arab tribes. The belief that the hair was specially fitted to mark union with the Divine being, seems to have arisen from its continuous growth so long as life continues. See Rob.-Sm. Rel. of the Sem.2. 323 ff., 481 ff. 28 cuttings in your flesh for the dead] Another practice common among half-civilized races. It represented the custom of human sacrifices (see e.g. Herod. 4:71) as a propitiation to the spirit of the departed. Cp. Jeremiah 41:5, and perhaps (C.B.) Hosea 7:14. A. R. S. Kennedy…
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Not round the corners of your heads — That is, cut the hair in a circle from temple to temple, as Herodotus relates that some Arabs did in honour of their god.
Read Daniel Denison Whedon on Leviticus 19 →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
You must not cut off the hair at the sides of your head or clip off the edges of your beard.
“‘You shall not cut the hair on the sides of your head or clip off the edge of your beard.
You must not cut off the hair at the sides of your head or clip off the edges of your beard.
You must not round off the corners of the hair on your head or ruin the corners of your beard.
Tyndale line
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Ye shall not cut rounde the corners of your heades, neither shalt thou marre the tuftes of thy beard.
Strictly literal
— Ye shall not shave the corners of your head round, neither shalt thou mutilate the corners of thy beard.
'Ye do not round the corner of your head, nor destroy the corner of thy beard.
You do not round the corner of your head, nor destroy the corner of your beard.
Ye shall not cut round the corners [of the hair] of your head, neither shalt thou destroy the corners of thy beard.
You will not round off the corners of the hair on the sides of your head or shave off the edge of your beard.
From the Latin
Nor shall you cut your hair roundwise: nor shave your beard.
Simplified
Don't cut your hair on the sides of your head or trim the sides of your beard,
The ends of the hair round your face and on your chin may not be cut off.
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 reads לֹ֣א תַקִּ֔פוּ and וְלֹ֣א תַשְׁחִ֔ית, which matches closely with the Septuagint, though the latter's word order differs. The Samaritan Pentateuch varies slightly, using תקיפו and תשׁחיתו, indicating a different form but retaining the same prohibitive meaning.
לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ׃
6 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ולא תקיפו את פאת ראשׁכם ולא תשׁחיתו את פאת זקנכם
3 words differ from the Masoretic Text: תקיפו (go around), תשׁחיתו (destroy), זקנכם (old)
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 19:27
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
פֵּאָה (pe'ah) refers to a corner or side, indicating a part that is cut off or an extremity. It is a feminine noun derived from another Hebrew word, and its meanings include corner, edge, and quarter. The entries consistently emphasize its use in describing directional or spatial aspects.
פֵּאָה 81 n.f. corner, side (part cut off)
base
H6285 פֵּאָה corner, side (part cut off)
6285 pe'ah pay-aw'
feminine of 6311; properly, mouth in a figurative sense, i.e.
direction, region, extremity:--corner, end, quarter, side.
see HEBREW for 06311
פֵּאָה (pe.ah) — side.
1) corner, edge, side, quarter, extremity
1a) corner
1b) side
N-fs — Noun common · feminine singular constructHNcfsc
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…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
The only non-modern use is in Jer 2:33, "How trimmest thou thy way to seek love!" used for yatabh, "to make good," here "to study out," and the whole phrase means "to walk in an artificial manner," "like a courtesan."
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
פֵּאָה (pe'ah) refers to a corner or side, indicating a part that is cut off or an extremity. It is a feminine noun derived from another Hebrew word, and its meanings include corner, edge, and quarter. The entries consistently emphasize its use in describing directional or spatial aspects.
פֵּאָה 81 n.f. corner, side (part cut off)
base
H6285 פֵּאָה corner, side (part cut off)
6285 pe'ah pay-aw'
feminine of 6311; properly, mouth in a figurative sense, i.e.
direction, region, extremity:--corner, end, quarter, side.
see HEBREW for 06311
פֵּאָה (pe.ah) — side.
1) corner, edge, side, quarter, extremity
1a) corner
1b) side
N-fs — Noun common · feminine singular constructHNcfsc
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…
זָקָן (zaqan) refers to the beard or chin, indicating age. It is derived from the root word for 'to be old' and is consistently defined across lexicons as relating to facial hair. There are no significant disagreements among the entries.
זָקָן n.m. and f. chin, beard
base
H2206 זָקָן chin, beard
2206 zaqan zaw-kawn'
from 2204; the beard (as indicating age):--beard.
see HEBREW for 02204
זָקָן (za.qan) — beard.
1) beard, chin
1a) beard
1b) chin
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms