Nehemiah 12:30 — Word Study
WLCוַיִּֽטַּהֲר֔וּ הַכֹּהֲנִ֖ים וְהַלְוִיִּ֑ם וַֽיְטַהֲרוּ֙ אֶת־ הָעָ֔ם וְאֶת־ הַשְּׁעָרִ֖ים וְאֶֽת־ הַחוֹמָֽה׃
BSAAfter the priestskôhên [spiritual leaders, ministers] and LevitesLêvîyîy [descendants of Levi, temple servants] had purified themselvesṭâhêr▸ [cleansed, made holy] they purifiedṭâhêr▸ [cleansed, consecrated] the peopleʻam [nation, community] the gatesshaʻar [city entrances, doorways] and the wallchôwmâh [barrier, fortification]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽטַּהֲר֔וּ | and they purified themselves | Verb, Piel, sequential imperfect third person masculine plural |
| הַכֹּהֲנִ֖ים | the priests | Particle, noun common masculine plural absolute |
| וְהַלְוִיִּ֑ם | and the Levites | Conjunction, particle, noun gentilic masculine plural absolute |
| וַֽיְטַהֲרוּ֙ | and they purified | Verb, Piel, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַשְּׁעָרִ֖ים | the gates | Particle, noun common masculine plural absolute |
| וְאֶֽת־ | and the object marker | Conjunction, particle |
| הַחוֹמָֽה׃ | the wall | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After the priests and Levites had purified themselves, they purified the people, the gates, and the wall. |
| KJV | And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall. |
| ASV | And the priests and the Levites purified themselves; and they purified the people, and the gates, and the wall. |
| YLT | and the priests and the Levites are cleansed, and they cleanse the people, and the gates, and the wall. |
| WEB | The priests and the Levites purified themselves; and they purified the people, the gates, and the wall. |
| BBE | And the priests and the Levites made themselves clean; and they made the people clean, and the doorways and the wall. |
Where they part company is in the use of טָהֵר — see How Translations Differ.
The sentence consists of a main clause followed by a series of noun phrases that clarify the subjects and objects involved in the purification process.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטָהֵר
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 — Nehemiah 12:30
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Purification of the Peoplegenerated
Nehemiah 12:30 describes how the priests and Levites engaged in purification rituals as part of the restoration of Jerusalem. This act of purification was essential not only for the leaders but also for the community, the gates, and the wall, highlighting the significance of holiness in worship and communal life. This moment reflects the broader themes of renewal and dedication found throughout the book of Nehemiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:2 | So Jacob told his household and all who were with him, “Get rid of the foreign gods that are among you. Purify yourselves and change your garments. |
| 2 | Exodus 19:10–15 | Then the LORD said to Moses, “Go to the people and consecrate them today and tomorrow. They must wash their clothes |
| 3 | Numbers 19:2–20 | “This is the statute of the law that the LORD has commanded: Instruct the Israelites to bring you an unblemished red heifer that has no defect and has never been placed under a yoke. |
| 4 | 2 Chronicles 29:5–34 | “Listen to me, O Levites,” he said. “Consecrate yourselves now and consecrate the house of the LORD, the God of your fathers. Remove from the Holy Place every impurity. |
| 5 | Ezra 6:21 | The Israelites who had returned from exile ate it, together with all who had separated themselves from the uncleanness of the peoples of the land to seek the LORD, the God of Israel. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — טָהֵר, vai.yi.ta.ha.Rugenerated
The verb טָהֵר (taher) is a Piel form meaning to cleanse or purify. It encompasses physical, ceremonial, and moral aspects of purity, indicating a thorough cleansing process. This word appears frequently in the context of rituals and moral integrity, emphasizing the necessity of being pure before God.
In this verse, the priests and Levites first purify themselves, which underscores the principle that spiritual leaders must be clean before they can lead others in worship. This act of purification sets a standard for the community, illustrating the importance of holiness in their collective worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the priests and Levites purified themselves and then purified the people, the gates, and the wall.
Sentence Structuregenerated
The structure of the verse centers around two finite verbs: וַיִּֽטַּהֲר֔וּ and וַֽיְטַהֲרוּ֙, indicating sequential actions. The first verb relates to the priests and Levites purifying themselves, while the second describes their act of purifying the people, gates, and wall.
The sentence is constructed with a main clause followed by a series of noun phrases that identify the subjects and objects involved in the purification process, emphasizing the sequence and importance of each action.
Septuagint Backgroundgenerated
The Septuagint translates טָהֵר as ἐκαθαρίσθησαν, which also means 'to be cleansed.' This choice reflects a consistent understanding of the need for purification in both the Hebrew and Greek traditions.
The use of ἐκαθαρίσθησαν aligns with the emphasis on cleansing found in the Hebrew text, reinforcing the significance of purification rituals in the context of worship.
In plain words — the whole versegenerated
Nehemiah 12:30 shows that the priests and Levites purified themselves before they purified the people, the gates, and the wall. This act of purification was important for the community's worship and reflects the need for holiness among leaders.
Frequently Asked Questionsgenerated
They needed to be spiritually clean before they could perform their duties and lead the people in worship.
Purification signifies the importance of being holy and clean before God, especially for those in leadership roles.
This verse highlights the theme of restoration and renewal in Nehemiah, emphasizing the need for spiritual cleanliness as part of rebuilding the community.
The gates and wall represent the physical boundaries of the community, and purifying them signifies a commitment to holiness in all aspects of life.
Reflection Questionsgenerated
- How can I ensure that I am spiritually clean before serving others?
- What steps can I take to promote purity and holiness in my community?
- In what ways do physical spaces, like our homes or churches, reflect our spiritual state?
- How does understanding the significance of purification enhance my worship experience?
The early church on this verse — how the Fathers read it
Bede comments on the necessity of priests and Levites being purified before they can purify others, highlighting the importance of holiness in leadership.
And the priests and Levites purified themselves, etc. It is a wholly just order that those teachers and prelates who wish to purify the people should first be purified themselves;Early Church Fathers on Nehemiah 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 12:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priests and the Levites purified themselves,.... By washing their bodies and their clothes, perhaps by sprinkling the water of purification on them, see Numbers 8:6.
Read John Gill on Nehemiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi; No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePartly by sprinkling the water of purification upon them, by which the tabernacle and sacred utensils were purified, Numbers 8; and partly by solemn prayers and sacrifices.
Read Matthew Poole on Nehemiah 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 12:30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.Ver. 30. Purified themselves, and purified the people] But first themselves; because whoso would reform others must begin with himself, as Lyra here notes.
Read John Trapp on Nehemiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Purified themselves.—Before consecration to God there must be purification from defilement. It is made emphatic that both priests and Levites purified themselves, that is, by offerings and ablutions (comp. 2 Chronicles 29:15; Ezra 6:20): the gates and the wall by being sprinkled.
Read Charles John Ellicott on Nehemiah 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. The priests and the Levites purified themselves] This consisted in washings, abstinence from wine, and other matters, which, on all other occasions, were lawful. And as to the purifying of the gates and the walls, nothing was requisite but to remove all filth from the former, and all rubbish that might have been laid against the latter.
Read AdamClarke on Nehemiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges30. purified themselves] Cf. Ezra 6:20. The description of the sacrifices offered by Hezekiah on the occasion of a national purification should be compared, 2 Chronicles 29:20-24. the people … the gates … the walls] i.e. the people were purified in order that they might engage in the solemn dedication of their city walls without violation of the laws of purity. ‘The gates and walls’ were probably sprinkled, both as a sign of the dedication and to remove defilement from the path of the sacred procession.
Read Cambridge on Nehemiah 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Purified themselves… people… gates… wall — This was probably done by the sprinkling of water, (Numbers 19:18,) and the offering of sacrifices. Compare 2 Chronicles 29:21.
Read Daniel Denison Whedon on Nehemiah 12 →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
After the priests and Levites had purified themselves, they purified the people, the gates, and the wall.
The priests and the Levites purified themselves; and they purified the people, the gates, and the wall.
After the priests and Levites had purified themselves, they purified the people, the gates, and the wall.
When the priests and Levites had purified themselves, they purified the people, the gates, and the wall.
Tyndale line
And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
And the priests and the Levites purified themselves; and they purified the people, and the gates, and the wall.
And the priests and the Levites purified themselves; and they purified the people, and the gates, and the wall.
And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
And the Priests and Leuites were purified, and clensed the people, and the gates, and the wall.
Strictly literal
And the priests and the Levites purified themselves; and they purified the people, and the gates and the wall.
and the priests and the Levites are cleansed, and they cleanse the people, and the gates, and the wall.
and the priests and the Levites are cleansed, and they cleanse the people, and the gates, and the wall.
And the priests and the Levites purified themselves, and then they purified the people, and the gates, and the wall.
The priests and the Levites purified themselves, and then they purified the people, the gates, and the wall.
From the Latin
And the priests and the Levites purified, and they purified the people, and the gates, and the wall.
Simplified
Once the priests and the Levites had purified themselves, they purified the people, the gates, and the wall.
And the priests and the Levites made themselves clean; and they made the people clean, and the doorways and the wall.
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 largely agree in their wording for this verse. The Septuagint matches 9 of the 10 words from the Hebrew text, maintaining the same core meaning while presenting the information in a different order.
וַיִּֽטַּהֲר֔וּ הַכֹּהֲנִ֖ים וְהַלְוִיִּ֑ם וַֽיְטַהֲרוּ֙ אֶת־ הָעָ֔ם וְאֶת־ הַשְּׁעָרִ֖ים וְאֶֽת־ הַחוֹמָֽה׃
9 of the 10 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.
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 Nehemiah 12:30
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.
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
HC/To — Conjunction · particleHC/To
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
HC/To — Conjunction · particleHC/To
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)