Numbers 20:26 — Word Study
WLCוְהַפְשֵׁ֤ט אֶֽת־ אַהֲרֹן֙ אֶת־ בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־ אֶלְעָזָ֣ר בְּנ֑וֹ וְאַהֲרֹ֥ן יֵאָסֵ֖ף וּמֵ֥ת שָֽׁם׃
BSARemovepâshaṭ ◂Aaron’sʼAhărôwn [sacred] priestly garmentsbeged [clothing, robes] and put them onlâbash his sonbên [descendant, heir] EleazarʼElʻâzâr ◂AaronʼAhărôwn will be gathered [to his people]ʼâçaph▸ [joined to his ancestors] and will diemûwth [pass away, meet his end] thereshâm [in that place, at that time]
| Greek | English | Parsing |
|---|---|---|
| וְהַפְשֵׁ֤ט | and strip off | Conjunction, verb hiphil infinitive absolute |
| אֶֽת־ | the object marker | Particle |
| אַהֲרֹן֙ | Aaron | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| בְּגָדָ֔יו | garments his | Noun common masculine plural construct, suffix |
| וְהִלְבַּשְׁתָּ֖ם | and you will clothe with them | Verb hiphil sequential perfect second person masculine singular, suffix |
| אֶת־ | the object marker | Particle |
| אֶלְעָזָ֣ר | Eleazar | Noun proper masculine |
| בְּנ֑וֹ | son his | Noun common masculine singular construct, suffix |
| וְאַהֲרֹ֥ן | and Aaron | Conjunction, noun proper masculine |
| יֵאָסֵ֖ף | he will be gathered | Verb, Niphal, imperfect third person masculine singular |
| וּמֵ֥ת | and he will die | Verb, Qal, sequential perfect third person masculine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remove Aaron’s priestly garments and put them on his son Eleazar. Aaron will be gathered to his people and will die there.” |
| KJV | And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. |
| ASV | and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. |
| YLT | and strip Aaron of his garments, and thou hast clothed [with] them Eleazar his son, and Aaron is gathered, and doth die there.' |
| WEB | and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.” |
| BBE | And take Aaron's robes off him and put them on Eleazar, his son: and death will come to Aaron there, and he will be put to rest with his people. |
The translations agree on the commands given to Moses regarding Aaron's garments.
The sentence contains one main action with two subordinate actions that clarify the implications of Aaron's death.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectאַהֲרֹן
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 20:26
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 Death of Aarongenerated
Numbers 20:26 describes the moment when Aaron's priestly authority is transferred to his son Eleazar. This is part of a larger narrative where Moses prepares for the leadership transition as Aaron approaches his death. The instructions emphasize the sacredness of the priestly garments and the continuity of priestly duties within Aaron's lineage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 29:29–30 | The holy garments that belong to Aaron will belong to his sons after him, so they can be anointed and ordained in them. |
| 2 | Isaiah 22:21–22 | I will clothe him with your robe and tie your sash around him. I will put your authority in his hand, and he will be a father to the dwellers of Jerusalem and to the house of Judah. |
| 3 | Hebrews 7:11–23 | Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear—one in the order of Melchizedek and not in the order of Aaron? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וְהַפְשֵׁ֤ט, ve.haf.Shetgenerated
The Hebrew word פָּשַׁט (pashat) means to strip off or remove clothing. It is a hiphil infinitive absolute, indicating an action that Moses is commanded to perform. This verb conveys a sense of taking off something significant, particularly in a ceremonial context, as seen in this passage regarding Aaron's garments.
The action of stripping off the garments signifies the end of Aaron's priestly role. The term is often used in contexts that imply a removal or deprivation, which in this case relates to the transition of priestly duties to Eleazar.
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 is וְהַפְשֵׁ֤ט, and strip off, which governs the actions that follow. The structure includes two clauses: the first details the action of removing Aaron's garments, and the second describes the action of clothing Eleazar with those garments.
The Hebrew word order places the actions of stripping and clothing in a sequence that emphasizes the transition of priestly authority from Aaron to Eleazar.
Septuagint Backgroundgenerated
The Septuagint translates וְהַפְשֵׁ֤ט as ἔκδυσον (ekduson), which means 'to strip off.' This choice aligns closely with the Hebrew meaning, indicating a direct action of removing garments.
This translation reflects a straightforward rendering of the Hebrew, maintaining the imperative nature of the command.
In plain words — the whole versegenerated
Numbers 20:26 tells us that Moses is instructed to remove Aaron's priestly garments and put them on his son Eleazar, as Aaron will soon die. This action signifies the transfer of priestly duties from Aaron to Eleazar, ensuring continuity in the priesthood.
Frequently Asked Questionsgenerated
Stripping off Aaron's garments symbolizes the end of his priestly role and the passing of that authority to his son Eleazar.
Eleazar is chosen to wear Aaron's garments as he is Aaron's son, signifying the continuation of the priestly line.
Being gathered to his people indicates that Aaron will die and join his ancestors, a common expression in the Hebrew Bible.
This passage establishes the importance of lineage in the priesthood, showing that Aaron's role is passed to his son, ensuring that the priestly duties continue within the family.
Reflection Questionsgenerated
- What significance does the transfer of priestly garments hold for the continuity of worship in Israel?
- How does understanding Aaron's role help us appreciate the importance of leadership in spiritual matters?
- In what ways can we see the themes of succession and legacy in our own lives?
- How can we honor those who have passed on their roles or responsibilities to us?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the significance of Aaron's death and the transfer of priestly duties, illustrating the continuity of God's plan through succession.
But what does this signify, that after Aaron was dead, the Lord commanded, not the whole people, but Moses alone, who is amongst the priests, to clothe Aaron's son Eleazar with the priest's garments,Early Church Fathers on Numbers 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 20:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd strip Aaron of his garments,.... His priestly garments, as the Targum of Jonathan, and so Jarchi: and put them upon Eleazar his son; thereby declaring him to be high priest in his father's stead:
Read John Gill on Numbers 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Aaron shall be gathered unto his people.
Read Robert Jamieson on Numbers 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf his garments, to wit, of his priestly garments, , in token of his resignation of his office. See the like ,19-21. Put them upon Eleazar, by way of admission and inauguration of him to his office.
Read Matthew Poole on Numbers 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) And strip Aaron of his garments.—Thus the same hands which had invested Aaron with the sacred garments were employed in divesting him of them, and, in both cases, in obedience to the express command of God. The removal of the priestly robes from Aaron may be regarded as typical of the future disannulling of his priesthood when a priest after the order of Melchizedek should arise. “The succession of the priesthood,” says Dean Stanley (who refers to Ewald’s Geschichte, 5:13), “was made through that singular usage, preserved even to the latest days of the Jewish hierarchy, by the transference of the vestments and drapery of the dead High Priest to the living successor.” (Lectures on…
Read Charles John Ellicott on Numbers 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Strip Aaron of his garments] This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing); as removing a person from an office was termed divesting or unclothing. Among the Catholics, and in the Church of England, this same method is used in degrading ecclesiastics. Hence such a degradation is termed by the common people stripping a man of his gown.
Read AdamClarke on Numbers 20 →CambridgeThe Cambridge Bible for Schools and Colleges26. his garments] the official high-priest’s vestments, with which Eleazar was robed, in token of his succession to the office; cf. Deuteronomy 10:6.
Read Cambridge on Numbers 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe priestly garments, wherewith Moses had invested Aaron Leviticus 8:7-9, were put upon Eleazar by way of solemn transference of Aaron’s office to him; compare 1 Kings 19:19.
Read Albert Barnes on Numbers 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Strip Aaron of his garments — The high priest was to be disrobed before death, because his robes, the ordained investiture of his successor, (Exodus 29:29,) would be defiled by contact with his dead body.
Read Daniel Denison Whedon on Numbers 20 →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
Remove Aaron’s priestly garments and put them on his son Eleazar. Aaron will be gathered to his people and will die there.”
and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”
Remove Aaron’s priestly garments and put them on his son Eleazar. Aaron will be gathered to his people and will die there.”
Remove Aaron’s priestly garments and put them on Eleazar his son, and Aaron will be gathered to his ancestors and will die there.”
Tyndale line
And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.
and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.
and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.
And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered to his people , and shall die there.
And cause Aaron to put off his garmentes and put them vpon Eleazar his sonne: for Aaron shall be gathered to his fathers, and shall die there.
Strictly literal
and strip Aaron of his garments, and put them upon Eleazar his son; and Aaron shall be gathered [to his peoples], and shall die there.
and strip Aaron of his garments, and thou hast clothed [with] them Eleazar his son, and Aaron is gathered, and doth die there.'
and strip Aaron of his garments, and you have clothed his son Eleazar [with] them, and Aaron is gathered, and dies there.”
And cause Aaron to take off his garments, and clothe therewith Elazar his son; and Aaron shall be gathered in, and he shall die there.
Take Aaron's priestly garments off him and put them on Eleazar his son. Aaron must die and be gathered to his people there.”
From the Latin
And when thou hast stripped the father of his vesture, thou shalt vest therewith Eleazar his son: Aaron shall be gathered to his people, and die there.
Simplified
Take off Aaron's priestly clothes and put them on his son Eleazar. Aaron is going to die there and join his forefathers in death.”
And take Aaron's robes off him and put them on Eleazar, his son: and death will come to Aaron there, and he will be put to rest with his people.
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 Samaritan Pentateuch differ in two words: the Samaritan uses הפשׁטת (strip off) and ימת (die), while the Masoretic Text uses וְהַפְשֵׁ֤ט and מֵ֥ת. The Dead Sea Scrolls have partial restorations, but overall, they align closely with the Masoretic Text.
וְהַפְשֵׁ֤ט אֶֽת־ אַהֲרֹן֙ אֶת־ בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־ אֶלְעָזָ֣ר בְּנ֑וֹ וְאַהֲרֹ֥ן יֵאָסֵ֖ף וּמֵ֥ת שָֽׁם׃
10 of the 13 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.
והפשׁטת את אהרן את בגדיו והלבשׁתם את אלעזר בנו ואהרן יאסף וימת שׁם
2 words differ from the Masoretic Text: הפשׁטת (strip off), ימת (die)
[והפשטתה] את אהרון את בגדי׳ו והלבשת׳ם [את] [אלעזר] [בנ׳ו] [ואהרון] [יאסף] [וימות] [שם]
4 words on the leather — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 20:26
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.
פָּשַׁט (pashat) is a Hebrew verb meaning to strip off or to invade. It encompasses actions like unclothing, plundering, and making a dash, with various forms indicating different nuances such as flaying or putting off garments. The term appears in different contexts, including military actions and personal disrobing.
פָּשַׁט vb. strip off, make a dash, raid
Qal
strip off, put off, one’s garment
put off (one’s shelter), i.e. make a dash (from a sheltered place)
Pi. to strip the slain
Hiph.
strip one of garment
strip off
flay
Hithp. he stripped himself of his garment
base
H6584 פָּשַׁט strip off, make a dash, raid
6584 pashat paw-shat'
a primitive root; to spread out (i.e. deploy in hostile
array); by analogy, to strip (i.e. unclothe, plunder, flay,
etc.):--fall upon, flay, invade, make an invasion, pull off,
put off, make a road, run upon, rush, set, spoil, spread
selves (abroad), strip (off, self).
פָּשַׁט (pa.shat) — to strip.
1) to strip, invade, strip off, make a dash, raid, spread out
1a) (Qal)
1a1) to strip off, put off
1a2) to put off (one's shelter), make a dash
1b) (Piel) to strip
1c) (Hiphil)
1c1) to strip of
1c2) to strip off
1c3) to flay
1d) (Hithpael) to strip oneself of
Conj | V-Hiphil-Impv-2ms — Conjunction · verb hiphil infinitive absoluteHC/Vhaa
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
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
N-proper — Noun proper masculineHNpm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
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
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Conj | V-Hiphil-2ms | Suff — Verb hiphil sequential perfect second person masculine singular · suffixHc/Vhq2ms/Sp3mp
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 אֶלְעָזָר (El`azar) means "God has helped" and refers to several individuals in the Old Testament, including a high priest, a Levite, and a warrior of David. It is derived from the roots for "God" and "helper". The entries highlight various figures named Eleazar, such as the son of Aaron and the son of Abinadab, who played significant roles in Israel's history.
אֶלְעָזָר n.pr.m. (God has helped)
Eleazar the priest
son of Abinadab
one of David’s heroes
a Levite
priest of the time of Ezra
one of the line of Parosh
base
H499 אֶלְעָזָר (God has helped) . Eleazar the priest
. son of Abinadab
. one of David’s heroes
. a Levite
. priest of the time of Ezra
. one of the line of Parosh
499 'El`azar el-aw-zawr'
from 410 and 5826; God (is) helper; Elazar, the name of seven
Israelites:--Eleazar.
see HEBREW for 0410
see HEBREW for 05826
אֶלְעָזָר (el.a.zar) — Eleazar.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.23;
son of: Aaron (H0175) and Elisheba (H0472);
brother of: Nadab (H5070), Abihu (H0030) and Ithamar (H0385); married to daughter_of_Putiel (H6317H);
father of: Phinehas (H6372)
§ Eleazar = "God has helped"
1) the high priest son of Aaron
2) Abinadab's son who cared for the ark
3) the priest who rebuilt and dedicated the restored walls of Jerusalem in time of Ezra
4) one of David's mighty warriors
5) a Levite
6) one of the line of Parosh
אֶלְעָזָר (el.a.zar) — Eleazar.
A man living at the time of United Monarchy, only mentioned at 1Sa.7.1;
son of: Abinadab (H0041);
brother of: Uzzah (H5798A) and Ahio (H0283)
§ Eleazar = "God has helped"
1) the high priest son of Aaron
2) Abinadab's son who cared for the ark
N-proper — Noun proper masculineHNpm
el-e-a'-zar, e-le-a'-zar ('el-`azar; Eleazar, "God is helper"):
(1) The 3rd son of Aaron by Elisheba (Ex 6:23; Nu 3:2).
He married one of the daughters of Putiel, who bore him Phinehas (Ex 6:25). With his father and 3 brothers he was consecrated to the priest's office (Ex 28:1). After the destruction of Nadab and Abihu, he occupied a more important position, and he and Ithamar "ministered in the priest's office in the presence of Aaron their father" (Le 10:6 f; Nu 3:4; 1Ch 24:2 ff). He was given the oversight of the…
Eleazar
God has helped. (1.) The third son of Aaron (Ex. 6:23). His wife, a daughter of Putiel, bore him Phinehas (Ex. 6:25). After the death of Nadab and Abihu (Lev. 10:12; Num. 3:4) he was appointed to the charge of the sanctuary (Num. 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest’s office, which he held for more than twenty years (Num. 20:25-29). He took part with Moses in numbering the people (26:3, 4), and assisted at the inauguration of…
(help of God). Third son of Aaron. After the death of Nadab and Abihu without children, (Leviticus 10:6; Numbers 3:4) Eleazar was appointed chief over the principal Levites. (Numbers 3:32) With his brother Ithamar he ministered as a priest during their father’s lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. (Numbers 20:28) (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. (Numbers 26:3) After the conquest of Canaan by Joshua he took part in the distribution of…
1. The third son of Aaron, and high priest after him, Ex 6:23; Nu 20:25-28. The high priesthood continued in his family through seven generations; till the time of Eli, when we find it transferred to the line of Ithamar. In the reigns of Saul and David, it was restored to the line of Eleazar, and so continued till after the captivity.
2. A son of Abinadab, honored with the charge of the ark while it was in his father’s house, 1Sa 7:1.
3. One of David’s champions, 2Sa 23:9; 1Ch 11:11-18.
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
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
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD