Leviticus 21:5 — Word Study
WLCלֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת׃
BSAPriests must notlôʼ [refrain from, abstain] make baldqârach▸ spots on their headsrôʼsh [shave their head, have baldness] shave off the edgespêʼâh [cut, trim, sides, corners] of their beardszâqân or makesâraṭ▸ cutssereṭ [incisions, gashes] in their bodiesbâsâr [flesh, physical form]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִקְרְח֤וּ | they will make bald | Verb, Qal, imperfect third person masculine plural |
| קָרְחָה֙ | baldness | Noun common, feminine singular absolute |
| בְּרֹאשָׁ֔ם | on head their | Preposition, noun common masculine singular construct, suffix |
| וּפְאַ֥ת | and [the] side of | Conjunction, noun common feminine singular construct |
| זְקָנָ֖ם | beard their | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| יְגַלֵּ֑חוּ | they will shave | Verb, Piel, imperfect third person masculine plural |
| וּבִ֨בְשָׂרָ֔ם | and in flesh their | Conjunction, preposition, noun common masculine singular construct |
| לֹ֥א | not | Particle |
| יִשְׂרְט֖וּ | they will cut | Verb, Qal, imperfect third person masculine plural |
| שָׂרָֽטֶת׃ | cut[s] | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies. |
| KJV | They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. |
| ASV | They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. |
| YLT | they do not make baldness on their head, and the corner of their beard they do not shave, and in their flesh they do not make a cutting; |
| WEB | “‘They shall not shave their heads or shave off the corners of their beards or make any cuttings in their flesh. |
| BBE | They are not to have their hair cut off for the dead, or the hair on their chins cut short, or make cuts in their flesh. |
Where they part company is in the phrasing of the actions prohibited — see How Translations Differ.
The sentence is structured around the main prohibitions, with each action clearly delineated.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַח
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 21:5
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 for Priestsgenerated
Leviticus 21:5 outlines specific prohibitions for priests to maintain their holiness. These rules serve to distinguish the priests from other people and ensure that they uphold the standards required for their sacred duties. The surrounding verses further elaborate on the importance of purity and the avoidance of practices that could defile their status as servants of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 10:6 | Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited. |
| 2 | Leviticus 19:27–28 | You must not cut off the hair at the sides of your head or clip off the edges of your beard. |
| 3 | Deuteronomy 14:1 | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| 4 | 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. |
| 5 | Isaiah 22:12 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — קָרְחָה, ka.re.Chahgenerated
The word קָרְחָה (ka.re.Chah) is a noun that refers to baldness or a bald spot. It is derived from the root that signifies the act of making bald, often associated with mourning practices, as seen in other biblical contexts.
In this verse, it specifically denotes the prohibition against priests making bald spots on their heads, indicating a physical mark of mourning or defilement that is inappropriate for their sacred role.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the prohibition against making bald spots on the head, with variations in phrasing.
Sentence Structuregenerated
The main verb is יִקְרְח֤וּ (they will make bald), which governs the clause regarding the actions priests must avoid. The structure includes additional clauses that detail the specific actions prohibited, such as shaving and cutting.
The Hebrew word order emphasizes the prohibitions, with the negation לֹֽא (not) placed before each verb to underscore the importance of these commands.
Septuagint Backgroundgenerated
The Septuagint translates קָרְחָה as φαλάκρωμα (baldness), which aligns closely with the Hebrew meaning but may reflect a broader understanding of physical appearance in the Greek context.
This choice indicates a direct concern with the physical state of the priests, maintaining the emphasis on their distinctiveness and purity.
In plain words — the whole versegenerated
Leviticus 21:5 instructs priests not to make bald spots on their heads, shave their beards, or cut their bodies. These rules emphasize the importance of maintaining holiness and purity for those serving in sacred roles.
Frequently Asked Questionsgenerated
This prohibition emphasizes the need for priests to maintain a distinct appearance that reflects their holiness and dedication to God.
Shaving the edges of the beard is a practice that could signify mourning or defilement, which is not permitted for those serving as priests.
Making cuts or incisions was often associated with mourning rituals or pagan practices, which the priests were to avoid to remain holy.
These rules reflect God's desire for His servants to be set apart, emphasizing purity and holiness in their conduct and appearance.
Reflection Questionsgenerated
- What are some modern practices that could be seen as similar to the prohibitions given to priests?
- How can we apply the principle of holiness in our own lives today?
- In what ways do our appearances reflect our values and beliefs?
- What does it mean to be set apart for God in our daily lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 21:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall not make baldness upon their head,.... For the dead, as Jarchi, Aben Ezra, and Ben Gersom; not shave their heads, or round the corners of them, or make baldness between their eyes on that
Read John Gill on Leviticus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. They shall not make baldness ... nor ... cuttings in their flesh.
Read Robert Jamieson on Leviticus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, in funerals, as the heathens did: q. d. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious and heathenish rites, which also the people are forbidden to do, , but the priests in a more peculiar manner, because they are by word and example to teach the people their duty not to sorrow for the dead as persons without hope.
Read Matthew Poole on Leviticus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 21:5 They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.Ver. 5. They shall not make baldness, &c.] So Leviticus 19:27. Howbeit in humiliation for sin the Lord God of hosts called them all, both priests and people, to weeping and mourning, yea to baldness and sackcloth. Here we cannot easily overdo.
Read John Trapp on Leviticus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Make baldness upon their head.—The natural expression of grief, however, which the priests were to manifest for the above-named departed relations, was not to show itself in the practices which disfigure their bodily appearance, and which obtained among other nations of antiquity in connection with funeral ceremonies. Thus, in the graphic description of the idolatrous priests mourning, we are told “the priests sit in their temples, having their clothes rent, and their heads and beards shaven, and nothing upon their heads.” (Bar 6:31.) The three things here prohibited to the priests are also forbidden to the people at large under other circumstances. (See Leviticus 19:27-28; Deuteronomy…
Read Charles John Ellicott on Leviticus 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They shall not make baldness] See the note on "Leviticus 19:27". It is supposed that these things were particularly prohibited, because used superstitiously by the Egyptian priests, who, according to Herodotus, shaved the whole body every third day, that there might be no uncleanness about them when they ministered in their temples. This appears to have been a general custom among the heathen. In the book of Baruch, 6:31, the priests of Babylon are represented sitting in their temples, with their clothes rent, and their heads and beards shaven, and having nothing upon their heads. Every person knows the tonsure of the Catholic priests. Should not this be avoided as an approach to a…
Read AdamClarke on Leviticus 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThese prohibitions given to the people at large (compare the margin reference.) had a special fitness for the Hebrew priests.
Read Albert Barnes on Leviticus 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Not make baldness — This forbids the priests to shave a bald place above the forehead “between the eyes” — a practice customary in mourning for the dead, as is seen in Deuteronomy 14:1, where it is forbidden to all Israelites.
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
Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies.
“‘They shall not shave their heads or shave off the corners of their beards or make any cuttings in their flesh.
Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies.
Priests must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body.
Tyndale line
They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.
They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.
They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.
They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.
They shall not make balde partes vpon their head, nor shaue off the locks of their beard, nor make any cuttings in their flesh.
Strictly literal
They shall not make any baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh.
they do not make baldness on their head, and the corner of their beard they do not shave, and in their flesh they do not make a cutting;
they do not make baldness on their head, and they do not shave the corner of their beard, and they do not make a cutting in their flesh;
They shall not make any baldness upon their head, and the corner of their beard shall they not shave off, and in their flesh shall they not make any incision.
Priests must not shave their heads or shave off the corners of their beards, nor cut their bodies.
From the Latin
Neither shall they shave their head, nor their beard, nor make incisions in their flesh.
Simplified
Priests are not to shave bald spots on their heads, trim the sides of their beards, or cut their bodies.
They are not to have their hair cut off for the dead, or the hair on their chins cut short, or make cuts in their flesh.
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 and the Septuagint align closely in their wording, with the Samaritan Pentateuch differing slightly in two words: יקראו (make bald) and שרטה (cutting), which suggests a variation in the understanding of the actions prohibited.
לֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת׃
12 of the 12 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 יקרחו קרחה בראשׁם ופאת זקנם לא יגלחו ובבשׂרם לא ישׂרטו שׂרטה
2 words differ from the Masoretic Text: יקרחו (make bald), שׂרטה (cutting)
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 21:5
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
קָרַח (qarach) is a primitive root meaning to make bald. It covers various forms of the verb, including making oneself bald and the act of baldness, often associated with mourning practices. The entries indicate that this action was typically performed by mourners, as noted in the Brown-Driver-Briggs lexicon.
קָרַח vb. make bald, or a baldness, usu. (by mourners) for the dead Qal make a baldness … for.
Niph. men shall not make themselves bald for them.
Hiph. and they shall make a baldness for thee.
Hoph. every head made bald (by carrying load).
base
H7139 קָרַח
7139 qarach kaw-rakh'
a primitive root; to depilate:--make (self) bald.
קָרַח (qa.rach) — to make bald.
1) to be bald, make bald
1a) (Qal) to make bald, make a baldness
1b) (Niphal) to make oneself bald
1c) (Hiphil) to make oneself bald
1d)(Hophal) to make bald
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person masculine pluralHVqi3mp
קָרְחָה (qorchah) refers to baldness or a bald spot, often associated with mourning. It is derived from the root word for baldness and is mentioned in Ezekiel 27:31. The term emphasizes the physical state of being bald, which can carry cultural significance in certain contexts.
קָרְחָה n.f. baldness, bald spot, made as sign of mourning
base
H7144 קָרְחָה baldness, bald spot, made as sign of mourning
7144 qorchah kor-khaw'
or qorcha; (Ezek. 27:31) {kor-khaw'}; from 7139;
baldness:--bald(-ness), X utterly.
see HEBREW for 07139
קׇרְחָה (qor.chah) — bald spot.
baldness, bald
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bald'-ness qorchah: The reference in the Bible to baldness is not to the natural loss of hair, but to baldness produced by shaving the head. This was practiced as a mark of mourning for the dead (Le 21:5; Isa 15:2; 22:12); as the result of any disaster (Am 8:10; Mic 1:16). The custom arose from the fact that the hair was regarded as a special ornament. It was the custom of the people of the land, and the Israelites were strictly forbidden to practice it (Le 21:5; Deut 14:1). These are striking passages with reference to the knowledge the Israelites had concerning the…
Baldness
From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under “scab” and “scurf,” which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is often…
Natural baldness seems to have been uncommon, since it exposed people to public derision. (Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; 15:2; Jeremiah 47:5; Ezekiel 7:18) Artificial baldness marked the conclusion of a Nazarite’s vow, (Numbers 6:9; Acts 18:18) and was a sign of mourning.
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
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
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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/Sp3mp
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)
HTn — ParticleHTn
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
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)
HTn — ParticleHTn
שָׂרַט (sarat) is a Hebrew verb meaning to incise or scratch. It encompasses actions like making an incision or being lacerated, with specific forms indicating the subject's involvement in the action. The entries highlight its use in contexts related to cutting or tattooing, but do not provide specific Old Testament references.
[שָׂרַט] vb. incise, scratch
Qal shall make no incision
Niph. those loaded with the stone shall be severely scratched, lacerated.
base
H8295 שָׂרַט
8295 sarat saw-rat'
a primitive root; to gash:--cut in pieces, make (cuttings)
pieces.
שָׂרַט (sa.rat) — to incise.
1) to incise, scratch, tattoo, cut
1a) (Qal) to make incision
1b) (Niphal) to be scratched or lacerated, be cut
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word שֶׂ֫רֶט (*seret*) means 'incision' or 'cutting.' It has a feminine form, שָׂרֶ֫טֶת (*sareteth*), which carries the same meaning. Both forms are referenced in Leviticus, specifically in 19:28 and 21:5, indicating their use in contexts related to physical markings or cuts.
H8296a שֶׂ֫רֶט incision H8296b שָׂרֶ֫טֶת id. [8296a]
8296 seret seh'-ret
and sareteth {saw-reh'-teth}; from 8295; an
incision:--cutting.
see HEBREW for 08295
שֶׂ֫רֶט (se.ret) — incision.
incision, cut
Also means: sa.re.tet (שָׂרֶ֫טֶת "incision" H8296B)
שָׂרֶ֫טֶת (sa.re.tet) — incision.
incision, cut
Another spelling of se.ret (שֶׂ֫רֶט "incision" H8296A)
N-fs — Noun common · feminine singular absoluteHNcfsa