Numbers 5:23 — Word Study
WLCוְ֠כָתַב אֶת־ הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־ מֵ֥י הַמָּרִֽים׃
BSAAnd the priestkôhên [the spiritual leader, mediator] shall writekâthab [record, inscribe] theseʼêl-leh [specific, solemn] cursesʼâlâh [oaths, promises with consequences] on a scrollçêpher [book, written document] and wash them offmâchâh [wipe, blot out] intoʼêl the bittermar [unpleasant, painful] watermayim [a spring or watercourse]
| Greek | English | Parsing |
|---|---|---|
| וְ֠כָתַב | and he will write | Verb, Qal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָאָלֹ֥ת | the curses | Particle, noun common feminine plural absolute |
| הָאֵ֛לֶּה | these | Particle, particle |
| הַכֹּהֵ֖ן | the priest | Particle, noun common masculine singular absolute |
| בַּסֵּ֑פֶר | on the scroll | Preposition, noun common masculine singular absolute |
| וּמָחָ֖ה | and he will wipe [them] off | Verb, Qal, sequential perfect third person masculine singular |
| אֶל־ | into | Preposition |
| מֵ֥י | [the] waters of | Noun common, masculine plural construct |
| הַמָּרִֽים׃ | bitter [things] | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the priest shall write these curses on a scroll and wash them off into the bitter water. |
| KJV | And the priest shall write these curses in a book, and he shall blot them out with the bitter water: |
| ASV | And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness: |
| YLT | 'And the priest hath written these execrations in a book, and hath blotted [them] out with the bitter waters, |
| WEB | “‘The priest shall write these curses in a book, and he shall wipe them into the water of bitterness. |
| BBE | And the priest will put these curses in a book, washing out the writing with the bitter water; |
Where they part company is הָאָלֹ֥ת — see How Translations Differ.
One main verb governs the action, with several phrases elaborating on what is being done and how.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּתַב
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 5:23
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 Ritual for Jealousygenerated
Numbers 5:23 describes a ritual for a woman suspected of infidelity. The priest writes curses on a scroll as part of the process, which involves the woman drinking bitter water that could reveal her guilt. This ritual emphasizes the serious nature of oaths and the consequences of actions, paralleling themes found in other parts of the Torah, such as in Deuteronomy 31:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 17:14 | Then the LORD said to Moses, “Write this on a scroll as a reminder and recite it to Joshua, because I will utterly blot out the memory of Amalek from under heaven.” |
| 2 | Deuteronomy 31:19 | Now therefore, write down for yourselves this song and teach it to the Israelites; have them recite it, so that it may be a witness for Me against them. |
| 3 | 2 Chronicles 34:24 | that this is what the LORD says: I am about to bring calamity on this place and on its people, according to all the curses written in the book that has been read in the presence of the king of Judah, |
| 4 | Job 31:35 | (Oh, that I had one to hear me! Here is my signature. Let the Almighty answer me; let my accuser compose an indictment. |
| 5 | Jeremiah 51:60–64 | Jeremiah had written on a single scroll about all the disaster that would come upon Babylon—all these words that had been written concerning Babylon. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — כָּתַב, Ve.kha.tavgenerated
The verb כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording and inscribing. It is used here to indicate that the priest is formally documenting the curses, making them a part of the ritual process.
This verb is in the sequential perfect tense, indicating a completed action by the priest. The act of writing is crucial in this context, as it serves to establish the seriousness of the curses and their implications.
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 sentence begins with the finite verb כָּתַב, he will write, which governs the action of the priest. Following this verb is a series of noun phrases detailing what is being written and where.
The structure emphasizes the act of writing as the central action, with the object הָאָלֹ֥ת being specified and followed by the scroll as the medium of inscription.
Septuagint Backgroundgenerated
The Septuagint translates כָּתַב with γράψει, meaning 'he will write'. This choice aligns closely with the Hebrew meaning, emphasizing the act of recording.
The translation of הָאָלֹ֥ת as ἀρὰς suggests a focus on the consequences of the curses, maintaining the serious tone of the original Hebrew.
In plain words — the whole versegenerated
Numbers 5:23 describes a ritual where the priest writes specific curses on a scroll and then washes them into bitter water. This process is part of a larger ceremony for a woman suspected of being unfaithful, highlighting the seriousness of oaths and the consequences of actions.
Frequently Asked Questionsgenerated
The writing of the curses formalizes the accusations and makes them part of the ritual, emphasizing their seriousness.
The bitter water symbolizes the consequences of unfaithfulness, serving as a physical representation of the curses.
After writing, the priest washes the curses into the water, which the woman then drinks as part of the ritual.
This ritual connects to broader themes of covenant faithfulness and the serious nature of oaths found throughout the Torah.
Reflection Questionsgenerated
- What does this ritual teach us about the seriousness of oaths and promises?
- How does the act of writing serve to formalize the accusations in this context?
- In what ways can we see parallels between this ritual and other biblical practices?
- How can understanding this passage inform our view of justice and accountability?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 5:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall write these curses in a book,.... The above curses imprecated on herself by an oath; the words and the letters of them were written at length, in a scroll of parchment; and, as
Read John Gill on Numbers 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the priest shall write these curses in a book, and he shall blot them out with the bitter water: Write these curses in a book.
Read Robert Jamieson on Numbers 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese curses, wherewith she cursed herself, to which peradventure her name was added. In a book, i.e. in a scroll of parchment, which the Hebrews commonly call a book, as . Blot them out with the bitter water, or, rase or scourge them out, and cast then into the bitter water. Whereby it was signified, that if she was innocent, the curses should be blotted out and come to nothing, and if she were guilty, she should find in her the effects of this water which she drunk, after the words of this curse; had been scraped and put in.
Read Matthew Poole on Numbers 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 5:23 And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:Ver. 23. Shall write these curses in a book.] To show, that the word written should cause the water thus to work, according to the cleanness or uncleanness of the party. See 2 Corinthians 2:16.
Read John Trapp on Numbers 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The priest shall write these curses - and he shall blot them out] It appears that the curses which were written down with a kind of ink prepared for the purpose, as some of the rabbins think, without any calx of iron or other material that could make a permanent dye, were washed off the parchment into the water which the woman was obliged to drink, so that she drank the very words of the execration. The ink used in the East is almost all of this kind - a wet sponge will completely efface the finest of their writings. The rabbins say that the trial by the waters of jealousy was omitted after the Babylonish captivity, because adulteries were so frequent amongst them, that they were…
Read AdamClarke on Numbers 5 →CambridgeThe Cambridge Bible for Schools and Colleges23. a book] The Heb. term sçpher denotes anything which can receive writing, e.g. a strip of parchment. Here it is something from which the written words of the curse can be washed or wiped out into the water. The curse is considered to be in this manner literally conveyed to the potion. The eating of written charms is a frequent practice in Thibet and India for the cure of disease. In Egypt ‘the most approved mode of charming away sickness or disease is to write certain passages of the Korân on the inner surface of an earthenware cup or bowl; then to pour in some water, and stir it until the writing is quite washed off: when the water, with the sacred words thus infused in it, is to be…
Read Cambridge on Numbers 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Write these curses in a book — Hebrew, the book, as if there were a particular scroll on which curses were written. Blot them… with… bitter water — Hebrew, Wipe them into the bitter water.
Read Daniel Denison Whedon on Numbers 5 →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
And the priest shall write these curses on a scroll and wash them off into the bitter water.
“‘The priest shall write these curses in a book, and he shall wipe them into the water of bitterness.
And the priest shall write these curses on a scroll and wash them off into the bitter water.
“‘Then the priest will write these curses on a scroll and then scrape them off into the bitter water.
Tyndale line
And the priest shall write these curses in a book, and he shall blot them out with the bitter water:
And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness:
And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness:
And the priest shall write these curses in a book, and he shall blot them out with the bitter water:
After, the Priest shall write these curses in a booke, and shall blot them out with the bitter water,
Strictly literal
And the priest shall write these curses in a book, and shall blot them out with the bitter water,
'And the priest hath written these execrations in a book, and hath blotted [them] out with the bitter waters,
And the priest has written these execrations in a scroll, and has blotted [them] out with the bitter waters,
And the priest shall write these curses on a roll, and he shall blot them out with the bitter waters.
The priest must write these curses on a scroll, and then he must wash away the written curses into the bitter water.
From the Latin
And the priest shall write these curses in a book, and shall wash them out with the most bitter waters, upon which he hath heaped the curses,
Simplified
The priest is to write these curses on a scroll and then wash them off into the bitter water.
And the priest will put these curses in a book, washing out the writing with the bitter water;
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 mostly agree, with the Samaritan Pentateuch differing by using the word אלות (curses) instead of הָאָלֹ֥ת. The Septuagint aligns closely with the Masoretic Text, reflecting a consistent understanding of the ritual.
וְ֠כָתַב אֶת־ הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־ מֵ֥י הַמָּרִֽים׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וכתב את האלות האלה הכהן בספר ומחה אל מי המרים
1 word differs from the Masoretic Text: אלות (curse)
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 5:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
אָלָה (alah) refers to an oath, particularly in the context of testimony or covenant, as well as a curse or execration. It is derived from the root meaning associated with imprecation. The entries consistently highlight its dual nature as both a solemn promise and a form of cursing.
אָלָה n.f. oath
oath in testimony
oath of covenant
curse
execration
base
H423 אָלָה oath . oath in testimony
. oath of covenant
. curse
. execration
423 'alah aw-law'
from 422; an imprecation:--curse, cursing, execration, oath,
swearing.
see HEBREW for 0422
אָלָה (a.lah) — oath.
1) oath
2) oath of covenant
3) curse
3a) from God
3b) from men
4) execration
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
skrol.
See ROLL.
The Hebrew word מָחָה (machah) primarily means to wipe or erase, with implications of obliteration or destruction. It can denote actions like striking or smoothing, and has various grammatical forms indicating different nuances, such as being wiped out or blotted from memory. Notably, it appears in Numbers 34:11 and Isaiah 25:6.
H4229a מָחָה wipe, wipe out H4229b מָחָה strike H4229c מָחָה vb. denom. only Pu. Pt. fat pieces full of marrow
4229 machah maw-khaw'
a primitive root; properly, to stroke or rub; by implication,
to erase; also to smooth (as if with oil), i.e. grease or make
fat; also to touch, i.e. reach to:--abolish, blot out,
destroy, full of marrow, put out, reach unto, X utterly, wipe
(away, out).
מָחָה (ma.chah) — to wipe.
1) to wipe, wipe out
1a) (Qal)
1a1) to wipe
1a2) to blot out, obliterate
1a3) to blot out, exterminate
1b) (Niphal)
1b1) to be wiped out
1b2) to be blotted out
1b3) to be exterminated
1c) (Hiphil) to blot out (from memory)
מָחָה (ma.chah) — to strike.
(Qal) to strike
מָחָה (ma.chah) — be marrow.
(Pual) full of marrow (participle)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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
N-mp — 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…
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Art | Adj — ParticleHTd/Aampa