Leviticus 21:20 — Word Study
WLCאֽוֹ־ גִבֵּ֣ן אוֹ־ דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ׃
BSAorʼôw who is a hunchbackgibbên△ [crook-backed] orʼôw dwarfdaq [thin, small in stature] orʼôw who has an eyeʻayin defecttᵉballul△ [cataract, blurred vision] a festering rashgârâb [scurvy, skin disease] scabsyallepheth [rough patches on the skin] orʼôw a crushedmᵉrôwach△ [bruised, broken] testicleʼeshek△ [stone, lump]
| Greek | English | Parsing |
|---|---|---|
| אֽוֹ־ | or | Conjunction |
| גִבֵּ֣ן | a [man] hunchbacked | Adj |
| אוֹ־ | or | Conjunction |
| דַ֔ק | a [man] thin | Adj |
| א֖וֹ | or | Conjunction |
| תְּבַלֻּ֣ל | a defect | Noun common, masculine singular absolute |
| בְּעֵינ֑וֹ | in eye his | Preposition, noun common feminine singular construct, suffix |
| א֤וֹ | or | Conjunction |
| גָרָב֙ | eczema | Noun common, masculine singular absolute |
| א֣וֹ | or | Conjunction |
| יַלֶּ֔פֶת | scabs | Noun common, feminine singular absolute |
| א֖וֹ | or | Conjunction |
| מְר֥וֹחַ | a [man] crushed of | Adj |
| אָֽשֶׁךְ׃ | testicle | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | or who is a hunchback or dwarf, or who has an eye defect, a festering rash, scabs, or a crushed testicle. |
| KJV | Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; |
| ASV | or crook-backed, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken; |
| YLT | or hump-backed, or a dwarf, or with a mixture in his eye, or a scurvy person, or scabbed, or broken-testicled. |
| WEB | or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles. |
| BBE | Or one whose back is bent, or one who is unnaturally small, or one who has a damaged eye, or whose skin is diseased, or whose sex parts are damaged; |
Where they part company is דַ֔ק — see How Translations Differ.
The sentence lists various conditions, each introduced by the conjunction אוֹ, emphasizing the range of disqualifications.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
4 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
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 21:20
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 — Qualifications for Priestsgenerated
Leviticus 21:20 outlines specific physical deformities that disqualify a man from serving as a priest. This is part of a larger set of regulations governing the conduct and qualifications of priests, emphasizing the importance of physical wholeness for those who represent God in worship. These standards reflect a concern for purity and perfection in the service of the Lord, as noted in Leviticus 21:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 23:1 | No man with crushed or severed genitals may enter the assembly of the LORD. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — גִבֵּ֣ן, gi.Bengenerated
The word גִּבֵן (*gi.Ben*) is an adjective describing someone who is hunchbacked or crook-backed, derived from a root meaning to be arched or contracted. It is used in Leviticus 21:20 to specify a physical deformity that disqualifies a priest from serving.
This term reflects the biblical emphasis on physical integrity for those serving in sacred roles, illustrating the standards of holiness expected in the priesthood.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is introduced by the conjunction אֽוֹ־, or, indicating alternatives. The structure lists various physical conditions that disqualify a priest, each introduced by the same conjunction.
The Hebrew word order emphasizes the list of conditions, with each descriptor following the conjunction, creating a series of qualifications that must be met.
Septuagint Backgroundgenerated
The Septuagint uses κυρτὸς for גִבֵּן, indicating a narrowing in the translation that emphasizes the curvature associated with being hunchbacked. This choice reflects the Greek understanding of physical deformities.
Other terms in the Septuagint align closely with their Hebrew counterparts, maintaining the focus on physical conditions that disqualify a priest.
In plain words — the whole versegenerated
Leviticus 21:20 lists various physical deformities that prevent a man from serving as a priest. These include being hunchbacked, thin, having an eye defect, skin diseases, and a crushed testicle. This reflects the standards set for priests in ancient Israel, emphasizing the importance of physical wholeness.
Frequently Asked Questionsgenerated
To be disqualified means that a person with certain physical deformities cannot serve in the priestly role, as outlined in Leviticus 21:20.
Physical deformities are significant because they symbolize a lack of wholeness or perfection, which was required for those serving in sacred roles.
This verse contributes to the theme of holiness by establishing standards for those who represent God, highlighting the importance of purity and integrity in worship.
While the New Testament does not directly reference these qualifications, it emphasizes the spiritual integrity and character of leaders in the church.
Reflection Questionsgenerated
- What can we learn about the standards of holiness from this verse?
- How do physical conditions relate to spiritual qualifications in leadership today?
- In what ways can we ensure that our leaders exemplify integrity and wholeness?
- How does this passage inform our understanding of God's expectations for those who serve Him?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss the qualifications for the priesthood, emphasizing the implications of physical deformities in spiritual roles.
Hence also it is said through Moses that whoever is burdened with a hump should by no means be advanced to the priesthood. And all of us who have been redeemed by the blood of Christ are made members of that same high priest.Early Church Fathers on Leviticus 21 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 21:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr crookbackt,.... That has a protuberance, or bunch upon his back, one that we commonly call "hunchbacked"; the Targums of Jonathan and Jerusalem paraphrase it, "whose eyebrows lying cover his
Read John Gill on Leviticus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses, saying, Any blemish. Since visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion,
Read Robert Jamieson on Leviticus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 21:20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;Ver. 20. A blemish in his eye.] By a mixture of the humours there, or otherwise; when that little man in the eye, as the Hebrews call the apple thereof, acteth not his part aright. Ishon
Read John Trapp on Leviticus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Or crookbackt.—Rather, or whose eyebrows cover his eyes. This is the sense given to this clause during the second Temple. Hence the ancient Chaldee version of Jonathan translates it, “whose eyebrows lying cover his eyes.” That is, the hair, of the eyebrows are so thick, heavy, and long, that they join together and cover his eyes, thus interfering with his eyesight, and rendering him unsightly in appearance. Or a dwarf, or that hath a blemish in his eye.—Better, or hath a cataract or a fusion of the white and black in his eye, as the administrators of the Law during the second Temple interpret the two defects here spoken of. Or be scurvy, or scabbed.—According to the authorities in the…
Read Charles John Ellicott on Leviticus 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Crooked-backed] Hunch-backed or gibbous. A dwarf, דק dak, a person too short or too thin, so as to be either particularly observable, or ridiculous in his appearance. A blemish in his eye] A protuberance on the eye, observable spots or suffusions. Scurvy, or scabbed] A bad habit of body, evidenced by scorbutic or scrofulous affections. Stones broken] Is ruptured; an infirmity which would render him incapable of fulfilling the duties of his office, which might be often very fatiguing. In the above list of blemishes we meet with some that might render the priest contemptible in the eyes of men, and be the means of leading them, not only to despise the man, but to despise the…
Read AdamClarke on Leviticus 21 →CambridgeThe Cambridge Bible for Schools and Colleges20. a dwarf] lit. thin, hence shrunk, withered. a blemish] lit. a confusion, obscurity.
Read Cambridge on Leviticus 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. A dwarf — This signifies one who is lean or consumptive, or having a withered limb. Onkelos and several versions render it sore-eyed.
Read Daniel Denison Whedon on Leviticus 21 →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
or who is a hunchback or dwarf, or who has an eye defect, a festering rash, scabs, or a crushed testicle.
or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles.
or who is a hunchback or dwarf, or who has an eye defect, a festering rash, scabs, or a crushed testicle.
or a hunchback, or a dwarf, or one with a spot in his eye, or a festering eruption, or a feverish rash, or a crushed testicle.
Tyndale line
Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
or crook-backed, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken;
or crookbackt, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken;
Or crooked-backed, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his peculiar members broken:
Or is crooke backt, or bleare eyed, or hath a blemish in his eye, or be skiruie, or skabbed, or haue his stones broken.
Strictly literal
or hump-backed, or withered, or that hath a spot in his eye, or hath the itch, or scabs, or his testicles broken.
or hump-backed, or a dwarf, or with a mixture in his eye, or a scurvy person, or scabbed, or broken-testicled.
or hunchbacked, or a dwarf, or [with] a defect in his eye, or [with] an itch, or [with] a scab, or [with] a broken testicle.
Or a crookbacked, or a dwarf, or one that hath a blemish in his eye, or the itch, or the scurvy, or the testicles broken.
a man who has a hump in his back or is abnormally thin or short, or a man with a defect in his eyes, or with a disease, sore, scabs, or whose testicles have been crushed.
From the Latin
If he be crookbacked, or blear eyed, or have a pearl in his eye, or a continual scab, or a dry scurf in his body, or a rupture:
Simplified
anyone who is a hunchback or dwarf, or who has cataracts, skin sores or scabs, or a damaged testicle.
Or one whose back is bent, or one who is unnaturally small, or one who has a damaged eye, or whose skin is diseased, or whose sex parts are damaged;
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 Septuagint in most terms, with a notable difference in the Samaritan Pentateuch where it uses עיניו instead of the Hebrew בְּעֵינ֑וֹ. The Dead Sea Scrolls present a similar text to the Masoretic, with some words supplied by an editor due to damage.
אֽוֹ־ גִבֵּ֣ן אוֹ־ דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ׃
12 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
או גבן או דק או תבלל בעיניו או גרב או ילפת או מרוח אשׁך
1 word differs from the Masoretic Text: עיניו (eye)
או [גבן] [או] [דק] [או] [תבלל] [בעינ׳ו] [או] [גרב] [או] [ילפת] [או] [מרוח] [אשך]
1 word on the leather — 13 supplied entire by an editor.
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 21:20
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.
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
גִּבֵן (gibben) describes someone who is hunch-backed or crook-backed, stemming from a root meaning to be arched or contracted. The term appears in Leviticus 21:20, where it is used to describe physical deformities.
גִּבֵן adj. crook-backed, hump-backed Lv 21:20.
ref
H1384 גִּבֵן, גִּבֵּן
1384 gibben gib-bane'
from an unused root meaning to be arched or contracted;
hunch-backed:--crookbackt.
גִּבֵּן (gib.ben) — humpbacked.
hump-backed, crook-backed
Adj — AdjHAamsa
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
דַּק (daq) means thin, small, or fine. It is derived from a root that implies being crushed or reduced in size. The word covers various nuances, including descriptions of physical thinness or smallness. Brown-Driver-Briggs and Strong's agree on its meanings, with no significant disagreement noted.
דַּק adj. thin, small, fine
base
H1851 דַּק thin, small, fine
1851 daq dak
from 1854; crushed, i.e. (by implication) small or
thin:--dwarf, lean(-fleshed), very little thing, small, thin.
see HEBREW for 01854
דַּק (daq) — thin.
1) thin, small, fine, gaunt
1a) thin
1b) small, fine
Adj — AdjHAamsa
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
תְּבַלֻּל (tebalul) refers to confusion or a defect, particularly in vision. It is derived from a root meaning to flow, indicating a cataract or blemish. The term appears in Leviticus 21:20, where it is associated with physical imperfections.
תְּבַלֻּל n.[m.] confusion, obscurity Lv 21:20
ref
H8400 תְּבַלֻּל
8400 tballul teb-al-lool'
from 1101 in the original sense of flowing: a cataract (in
the eye):--blemish.
see HEBREW for 01101
תְּבַלֻּל (te.bal.lul) — defect.
obscurity, defect (in vision), confusion
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
גָּרָב (garab) refers to an itch or scab, derived from a root meaning to scratch. The entries consistently describe it as related to skin conditions like scurf and scurvy, with no significant disagreement among lexicons.
גָּרָב n.[m.] itch, scab
base
H1618 גָּרָב itch, scab
1618 garab gaw-rawb'
from an unused root meaning to scratch; scurf (from
itching):--scab, scurvy.
גָּרָב (ga.rav) — scab.
itch, scab
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
HC — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
יַלֶּ֫פֶת (yal.le.phet) refers to a scab or skin sore, and is associated with conditions like scurf or scales. It is derived from an unused root that suggests meanings related to sticking or scraping. The term appears in contexts related to eruptive diseases.
יַלֶּ֫פֶת n.f. scab, scurf, an eruptive disease
base
H3217 יַלֶּ֫פֶת
3217 yallepheth yal-leh'-feth
from an unused root apparently meaning to stick or scrape;
scurf or tetter:--scabbed.
יַלֶּ֫פֶת (yal.le.phet) — scab.
scab, skin sore, scales, scurf, an eruptive disease
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
HC — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
מָרוֹחַ (mrowach) refers to something that is bruised or crushed, with a specific application to emasculation. The term is derived from a root that suggests rubbing away or enlargement. It appears in Leviticus 21:20, where its meaning is somewhat uncertain, with interpretations ranging from a physical condition to a more abstract notion.
[מָרוֹחַ] n.[m.] dub., only cstr. Lv 21:20; √ either מָרַח rub = a rubbing away of the testicle; or רָוַח be roomy, enlarged = enlargement
ref
H4790 מָרוֹחַ, מְרוֹחַ
4790 mrowach mer-o-akh'
from 4799; bruised, i.e. emasculated:--broken.
see HEBREW for 04799
מְרוֹחַ (me.ro.ach) — crushed.
1) bruised, crushed, rub
1a) meaning uncertain
Adj — AdjHAamsc
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…
אֶ֫שֶׁךְ (eshek) refers to a testicle, derived from an unused root that likely means to bunch together. The term appears in Leviticus 21:20 and is also noted to mean 'stone' in some contexts.
[אֶ֫שֶׁךְ] n.[m.] testicle only Lv 21:20.
ref
H810 אֶ֫שֶׁךְ
810 'eshek eh'-shek
from an unused root (probably meaning to bunch together); a
testicle (as a lump):--stone.
אֶ֫שֶׁךְ (e.shekh) — testicle.
1) testicle
2) (CLBL) stone
N-ms — Noun common · masculine singular absoluteHNcmsa