Numbers 19:9 — Word Study
WLCוְאָסַ֣ף׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָה לַעֲדַ֨ת בְּנֵֽי־ יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃
BSAThen a manʼîysh who is ceremonially cleanṭâhôwr [pure] is to gather upʼâçaph [collect, take up] the ashesʼêpher [dust, remnants] of the heiferpârâh [young female cow, a sin offering] in a ceremonially cleanṭâhôwr placemâqôwm [a sacred location] outsidechûwts the campmachăneh [in a separate area, away from the community] They must behâyâh keptmishmereth [preserved, watched over] by the congregationʻêdâh [gathering, community] of IsraelYisrâʼêl [God's chosen people] for preparing the watermayim [mixing, using, liquid] of purificationniddâh [cleansing, purification from sin] this [is]hûwʼ for purification from sinchaṭṭâʼâh [intended to bring about, cleansing, forgiveness, guilt, wrongdoing, transgression]
| Greek | English | Parsing |
|---|---|---|
| וְאָסַ֣ף׀ | and he will gather | Verb, Qal, sequential perfect third person masculine singular |
| אִ֣ישׁ | a man | Noun common, masculine singular absolute |
| טָה֗וֹר | clean | Adj |
| אֵ֚ת | the object marker | Particle |
| אֵ֣פֶר | [the] ash[es] of | Noun common, masculine singular construct |
| הַפָּרָ֔ה | the heifer | Particle, noun common feminine singular absolute |
| וְהִנִּ֛יחַ | and he will deposit [them] | Verb, Hiphil, sequential perfect third person masculine singular |
| מִח֥וּץ | from [the] outside | Preposition, noun common masculine singular construct |
| לַֽמַּחֲנֶ֖ה | of the camp | Preposition, noun common feminine singular absolute |
| בְּמָק֣וֹם | in a place | Preposition, noun common masculine singular absolute |
| טָה֑וֹר | clean | Adj |
| וְ֠הָיְתָה | and it will become | Verb, Qal, sequential perfect third person feminine singular |
| לַעֲדַ֨ת | for [the] congregation of | Preposition, noun common feminine singular construct |
| בְּנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֧ל | Israel | Noun proper |
| לְמִשְׁמֶ֛רֶת | something kept | Preposition, noun common feminine singular absolute |
| לְמֵ֥י | to water of | Preposition, noun common masculine plural construct |
| נִדָּ֖ה | impurity | Noun common, feminine singular absolute |
| חַטָּ֥את | [is] a sin offering | Noun common, feminine singular absolute |
| הִֽוא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then a man who is ceremonially clean is to gather up the ashes of the heifer and store them in a ceremonially clean place outside the camp. They must be kept by the congregation of Israel for preparing the water of purification; this is for purification from sin. |
| KJV | And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. |
| ASV | And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water for impurity: it is a sin-offering. |
| YLT | 'And a clean man hath gathered the ashes of the cow, and hath placed at the outside of the camp, in a clean place, and it hath become to the company of the sons of Israel a charge for waters of separation — it [is] a [cleansing]; |
| WEB | “A man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of Israel for use in water for cleansing impurity. It is a sin offering. |
| BBE | Then let a man who is clean take the dust of the burned cow and put it outside the tent-circle in a clean place, where it is to be kept for the children of Israel and used in making the water which takes away what is unclean: it is a sin-offering. |
Where they part company is חַטָּאת — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases detailing actions and purposes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbאָסַף
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 — Numbers 19:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Purification Laws in Numbersgenerated
Numbers 19:9 provides instructions for the purification process involving the ashes of a heifer. This ritual emphasizes the importance of cleanliness and the communal responsibility of the Israelites in maintaining purity. The ashes, gathered by a ceremonially clean man, are stored in a designated clean place outside the camp, highlighting the separation of the sacred from the common. This practice is essential for the community's spiritual health and reflects God's standards for holiness, as seen throughout the Pentateuch.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 19:18 | Then a man who is ceremonially clean is to take some hyssop, dip it in the water, and sprinkle the tent, all the furnishings, and the people who were there. He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain. |
| 2 | Numbers 9:13 | But if a man who is ceremonially clean and is not on a journey still fails to observe the Passover, he must be cut off from his people, because he did not present the LORD’s offering at its appointed time. That man will bear the consequences of his sin. |
| 3 | 2 Corinthians 5:21 | God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God. |
| 4 | Hebrews 7:26 | Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens. |
| 5 | Hebrews 9:13 | For if the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that their bodies are clean, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חַטָּאת, cha.Tatgenerated
The term חַטָּאת (chatta'ah) refers to sin or a sin offering, encompassing both the act of sinning and the means of atonement. It is derived from a root meaning 'to miss the mark' and is often used in the context of sacrifices made to atone for sins.
In this verse, it specifically denotes the ashes of the heifer, which are used in the purification ritual for the community. This emphasizes the connection between sin, guilt, and the need for cleansing, which is a recurring theme in the sacrificial system outlined in the Torah.
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 verb in this verse is אָסַף, he will gather, which governs the actions of the subject and the objects involved. The structure is straightforward, with the subject אִישׁ (a man) performing the action of gathering the ashes.
The phrase מִח֥וּץ לַֽמַּחֲנֶ֖ה (outside the camp) adds a prepositional phrase indicating where the ashes are to be stored, emphasizing the separation of the clean from the unclean.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חַטָּאת is rendered as ἅγνισμά, which carries the connotation of cleansing or purification. This choice reflects a broader interpretation of the ashes as not just a physical substance but as a means of spiritual cleansing.
The Greek term συνάχει is used for אָסַף, indicating a gathering, which aligns with the Hebrew meaning but may also suggest an active role in the purification process.
In plain words — the whole versegenerated
Numbers 19:9 explains that a clean man must gather the ashes of the heifer and keep them in a clean place outside the camp. These ashes are important for preparing the water used in purification rituals, which help cleanse the people from sin.
Frequently Asked Questionsgenerated
The ashes are used in purification rituals to cleanse individuals from ceremonial impurity, emphasizing the importance of maintaining spiritual cleanliness in the community.
Only a ceremonially clean person can handle the ashes, ensuring that the process of purification remains uncontaminated and effective.
These laws illustrate the seriousness of sin and the need for atonement, highlighting God's standards for purity among His people.
The congregation is responsible for maintaining the ashes and using them in purification rituals, reinforcing their collective duty to uphold holiness.
Reflection Questionsgenerated
- In what areas of my life do I need to seek purification or cleansing?
- How can I better understand the significance of community in maintaining spiritual health?
- What does it mean to me that God cares about cleanliness and purity?
- How can I apply the principles of these purification laws in my daily life?
The early church on this verse — how the Fathers read it
The early church father Cyprian cites this verse to discuss the significance of purification through water, indicating its importance in the context of salvation.
And again: "The water of sprinkling is a purification." Whence it appears that the sprinkling also of water prevails equally with the washing of salvation;Early Church Fathers on Numbers 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 19:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd a man [that is] clean shall gather up the ashes of the heifer,.... A man, a clean priest, as the Targum of Jonathan; in later times great care was taken that the priest concerned in the burning
Read John Gill on Numbers 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. No JFB commentary on these verses.
Read Robert Jamieson on Numbers 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the congregation of the children of Israel, i.e. for their use, and therefore in a fit place or places, whence any of them might easily procure it. For a water, or, to the water, i.e. to be put to the water, or mixed with it. Of separation, i.e. appointed for the cleansing of them that are in a state of separation, who for their uncleanness separated from the congregation. Either the heifer thus managed, or the water thus made and sprinkled, is a purification for sin, Heb. a sin, i.e. a kind of an offering for sin, or rather a mean for the expiation or cleansing of sin. The name of sin is sometimes given to the punishment of sin, and sometimes to the sacrifice or offering for sin.
Read Matthew Poole on Numbers 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 19:9 And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it [is] a purification for sin.Ver. 9. And a man that is clean.] Hereby is meant the Gentile purified by faith, as one well observeth. The gathering of the ashes, is the applying of the merits of Christ, and laying hold of the mystery of his kingdom. The laying up of the ashes imports that the Christian accounts Christ’ s merits his chief treasure. The clean place is the clean heart. Without the camp, notes, that the Gentiles were strangers from the commonwealth of…
Read John Trapp on Numbers 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. For a water of separation] That is, the ashes were to be kept, in order to be mixed with water, Numbers 19:17, and sprinkled on those who had contracted any legal defilement.
Read AdamClarke on Numbers 19 →CambridgeThe Cambridge Bible for Schools and Colleges9. it shall be kept] i.e. the ashes, for which the Heb. word is singular, not plural. a water of impurity] i.e. a water for the removal of impurity. Cf. ‘water of sin’ (Numbers 8:7). The word niddβh, ‘impurity,’ signifies something loathsome or abominable. it is a sin-offering] The cow (not the water) could be called a sin-offering because it was burnt; but, since the ashes are the object of chief importance, the word hattβ’th (‘sin-offering’) must be understood in the more general sense of ‘something which removes sin.’ LXX. ἅγνισμα.
Read Cambridge on Numbers 19 →Albert Barnes1798–1870Barnes' Notes on the BibleWater of separation - In Numbers 8:7, the water of purification from sin is the “water of purifying.” So that which was to remedy a state of legal separation is here called “water of separation.”
Read Albert Barnes on Numbers 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Ashes… water of separation — The chief ingredient of this water.
Read Daniel Denison Whedon on Numbers 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then a man who is ceremonially clean is to gather up the ashes of the heifer and store them in a ceremonially clean place outside the camp. They must be kept by the congregation of Israel for preparing the water of purification; this is for purification from sin.
“A man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of Israel for use in water for cleansing impurity. It is a sin offering.
Then a man who is ceremonially clean is to gather up the ashes of the heifer and store them in a ceremonially clean place outside the camp. They must be kept by the congregation of Israel for preparing the water of purification; this is for purification from sin.
“‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept for the community of the Israelites for use in the water of purification – it is a purification for sin.
Tyndale line
And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.
And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water for impurity: it is a sin-offering.
And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a sin offering.
And a man that is clean shall gather the ashes of the heifer, and lay them without the camp in a clean place, and it shall be kept for the congregation of the children of Israel, for a water of separation: it is a purification for sin.
And a man, that is cleane, shall take vp the ashes of the kow, and put them without the hoste in a cleane place: and it shalbe kept for the Congregation of the children of Israel for a sprinkling water: it is a sinne offring.
Strictly literal
And a clean man shall gather the ashes of the heifer, and deposit them outside the camp in a clean place, and it shall be kept for the assembly of the children of Israel for a water of separation: it is a purification for sin.
'And a clean man hath gathered the ashes of the cow, and hath placed at the outside of the camp, in a clean place, and it hath become to the company of the sons of Israel a charge for waters of separation — it [is] a [cleansing];
And a clean man has gathered the ashes of the cow, and has placed [them] at the outside of the camp in a clean place, and it has become a charge for the congregation of the sons of Israel for waters of separation—it [is for] sin;
And a man that is clean shall gather up the ashes of the cow, and lay them up without the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water of sprinkling: it is a purification-offering.
Someone who is clean must gather up the heifer's ashes and put them outside the camp in a clean place. These ashes must be kept for the community of the people of Israel. They will mix the ashes with water for purification from sin, since the ashes were from a sin offering.
From the Latin
And a man that is clean shall gather up the ashes of the cow, and shall pour them forth without the camp in a most clean place, that they may be reserved for the multitude of the children of Israel, and for a water of aspersion: because the cow was burnt for sin.
Simplified
Then a man who is clean shall collect the ashes of the cow and keep them in a clean place outside the camp. They are to be kept by the Israelites to prepare the water of purification which is for purifying from sin.
Then let a man who is clean take the dust of the burned cow and put it outside the tent-circle in a clean place, where it is to be kept for the children of Israel and used in making the water which takes away what is unclean: it is a sin-offering.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in most respects, with 18 of the 20 words matched. The Samaritan Pentateuch differs slightly by using the word הִיא for חַטָּאת, indicating a specific focus on the nature of the sin offering.
וְאָסַ֣ף׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָה לַעֲדַ֨ת בְּנֵֽי־ יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃
18 of the 20 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.
ואסף אישׁ טהור את אפר הפרה והניח מחוץ למחנה במקום טהור והיתה לעדת בני ישׂראל למשׁמרת למי נדה חטאת היא
1 word differs from the Masoretic Text: היא (she)
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 Numbers 19:9
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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
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
The Hebrew word אֵ֫פֶר (*epher*) means 'ashes' and is derived from an unused root meaning to bestrew. It primarily refers to ashes, but can also imply worthlessness in a figurative sense. The entries suggest a connection to the light and flying nature of ashes.
אֵ֫פֶר n.[m.] ashes (as light, flying?)
base
H665 אֵ֫פֶר ashes (as light, flying?)
665 'epher ay'-fer
from an unused root meaning to bestrew; ashes:--ashes.
אֵ֫פֶר (e.pher) — ashes.
1) ashes
2) (CLBL) worthlessness (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
פָּרָה (parah) refers to a heifer or cow, specifically a female bovine. The entries consistently define it as a heifer or cow, with no significant disagreement among the lexicons.
פָּרָה 26 n.f. heifer, cow
base
H6510 פָּרָה heifer, cow
6510 parah paw-raw'
feminine of 6499; a heifer:--cow, heifer, kine.
see HEBREW for 06499
פָּרָה (pa.rah) — heifer.
cow, heifer
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
hef'-er (parah, in Nu 19 (see following article) and Ho 4:16; `eghlah, elsewhere in the Old Testament; damalis, in Heb 9:13):For the "heifer of three years old" in the King James Version, the Revised Version margin of Isa 15:5; Jer 48:34, see EGLATH-SHELISHIYAH. A young cow (contrast BULLOCK). The `eghlah figures specifically in religious rites only in the ceremony of De 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite--the priests are witnesses only, and the animal was slain by breaking the neck--but sacrificial purity was required for the heifer.…
Heifer
Heb. ‘eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16)…
(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an "unbroken heifer," (Hosea 4:16) Authorized Version "backsliding" to which Israel is compared.
Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in Nu 19:1-10, illustrating the true sacrifice for sin in the person of Christ, Heb 9:13,14. The well-fed heifer was a symbol of wanton wildness, Jer 46:20 50:11 Ho 4:16.
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhq3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Prep | N-fs — Preposition · noun common feminine singular constructHR/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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
נִדָּה (niddah) refers to impurity, particularly in the context of menstruation and moral issues like idolatry and incest. It is derived from a root meaning 'rejection' and encompasses various forms of ceremonial impurity. The term is associated with being set apart or unclean, reflecting both physical and moral dimensions of impurity.
נִדָּה n.f. impurity (as abhorrent, shunned)
of ceremonial impurity
fig. (with allusion to cerem. usage), impure thing
base
H5079 נִדָּה
5079 niddah nid-daw'
from 5074; properly, rejection; by implication, impurity,
especially personal (menstruation) or moral (idolatry,
incest):--X far, filthiness, X flowers, menstruous (woman),
put apart, X removed (woman), separation, set apart,
unclean(-ness, thing, with filthiness).
see HEBREW for 05074
נִדָּה (nid.dah) — impurity.
1) impurity, filthiness, menstruous, set apart
1a) impurity
1a1) of ceremonial impurity
1a2) of menstruation
1b) impure thing (fig.)
1b1) of idolatry, immorality
N-fs — Noun common · feminine singular absoluteHNcfsa
im-pu'-ri-ti.
See UNCLEANNESS.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs — Noun common · feminine singular absoluteHNcfsa
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs