Numbers 6:9 — Word Study
WLCוְכִֽי־ יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ׃
BSAIfkîy someone suddenlypethaʻ [in an instant, without warning] diesmûwth▸ [passes away, meets their end] in his presenceʻal and defilesṭâmêʼ [makes unclean, contaminates] his consecrated headrôʼsh [dedicated, set apart] of hairnezer [the crown of his separation] he must shavegâlach [cut off, remove] his headrôʼsh on the dayyôwm [the time, the occasion] of his cleansingṭohŏrâh [purification, restoration] the seventhshᵉbîyʻîy [the final] dayyôwm
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יָמ֨וּת | he will die | Verb, Qal, imperfect third person masculine singular |
| מֵ֤ת | a dead [person] | Verb, Qal, participle (active) masculine singular |
| עָלָיו֙ | with him | Preposition, suffix |
| בְּפֶ֣תַע | in an instant | Preposition, noun common masculine singular absolute |
| פִּתְאֹ֔ם | suddenly | Adverb |
| וְטִמֵּ֖א | and he will make unclean | Verb, Piel, sequential perfect third person masculine singular |
| רֹ֣אשׁ | [the] head of | Noun common, masculine singular construct |
| נִזְר֑וֹ | Nazirite vow his | Noun common masculine singular construct, suffix |
| וְגִלַּ֤ח | and he will shave | Verb, Piel, sequential perfect third person masculine singular |
| רֹאשׁוֹ֙ | head his | Noun common masculine singular construct, suffix |
| בְּי֣וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| טָהֳרָת֔וֹ | purification his | Noun common feminine singular construct, suffix |
| בַּיּ֥וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַשְּׁבִיעִ֖י | seventh | Particle |
| יְגַלְּחֶֽנּוּ׃ | he will shave it | Verb piel imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If someone suddenly dies in his presence and defiles his consecrated head of hair, he must shave his head on the day of his cleansing—the seventh day. |
| KJV | And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. |
| ASV | And if any man die very suddenly beside him, and he defile the head of his separation; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. |
| YLT | 'And when the dead dieth beside him in an instant, suddenly, and he hath defiled the head of his separation, then he hath shaved his head in the day of his cleansing; on the seventh day he doth shave it, |
| WEB | “‘If any man dies very suddenly beside him, and he defiles the head of his separation, then he shall shave his head in the day of his cleansing. On the seventh day he shall shave it. |
| BBE | If death comes suddenly to a man at his side, so that he becomes unclean, let his hair be cut off on the day when he is made clean, on the seventh day. |
Where they part company is נִזְר֑וֹ — see How Translations Differ.
The sentence has a main clause with two subordinate phrases detailing the conditions and actions required following a sudden death.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוּת
verbמוּת
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 6:9
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 — Laws for the Naziritegenerated
Numbers 6:9 discusses the implications of sudden death for a Nazirite, who has dedicated themselves to the LORD. This verse is part of a larger set of regulations that govern the conduct of Nazirites, emphasizing the importance of maintaining purity and the necessary steps to restore it after defilement. The surrounding verses detail the ongoing commitment of the Nazirite to holiness, even in the face of unexpected events.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 19:14–19 | This is the law when a person dies in a tent: Everyone who enters the tent and everyone already in the tent will be unclean for seven days, |
| 2 | Numbers 6:18 | Then at the entrance to the Tent of Meeting, the Nazirite is to shave his consecrated head, take the hair, and put it on the fire under the peace offering. |
| 3 | Acts 18:18 | Paul remained in Corinth for quite some time before saying goodbye to the brothers. He had his head shaved in Cenchrea to keep a vow he had made, and then he sailed for Syria, accompanied by Priscilla and Aquila. |
| 4 | Acts 21:23–24 | Therefore do what we advise you. There are four men with us who have taken a vow. |
| 5 | Philippians 3:8–9 | More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נִזְר֑וֹ, niz.Rogenerated
The word נֵ֫זֶר (nezer) signifies a state of consecration, particularly in the context of the Nazirite vow. This vow involves a commitment to abstain from certain activities and maintain specific rituals, including the uncut hair that symbolizes their dedication to God.
In this verse, it refers to the hair that has been set apart as part of the Nazirite's dedication. The shaving of this hair is a crucial act of purification following the defilement caused by contact with death.
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 finite verb יָמ֨וּת (he will die) governs the main clause, detailing the condition that leads to the subsequent actions regarding the Nazirite's hair. The structure is complex, with multiple phrases elaborating on the scenario of sudden death and the required response.
The sentence unfolds with a prepositional phrase indicating the context of death, followed by a participial phrase describing the act of defilement, leading to the imperative actions required for purification.
Septuagint Backgroundgenerated
The Septuagint translates יָמ֨וּת as ἀποθάνῃ, indicating a direct correspondence to the concept of death. This choice emphasizes the finality of the act and aligns with the Hebrew meaning.
The translation of נִזְר֑וֹ as κεφαλὴ suggests a focus on the head as a significant symbol of dedication, paralleling the Hebrew emphasis on the Nazirite's vow.
In plain words — the whole versegenerated
Numbers 6:9 explains that if a person dies unexpectedly in the presence of a Nazirite, the Nazirite must shave their head on the day of their cleansing, which is the seventh day. This act is necessary to restore their purity after being defiled by death.
Frequently Asked Questionsgenerated
Defilement for a Nazirite occurs when they come into contact with a dead body, which breaks their vow of separation and requires a purification process.
The seventh day represents completion and restoration, aligning with the biblical theme of purification and the renewal of commitment to God.
Shaving the head symbolizes the end of the Nazirite's vow and the need to start anew after the defilement, marking a significant moment in their spiritual journey.
Yes, purification rituals are mentioned throughout the Bible, particularly in Leviticus, where various laws detail how to restore cleanliness after different forms of defilement.
Reflection Questionsgenerated
- How can I maintain my commitments to God in the face of unexpected challenges?
- What does it mean to me to be set apart for God, like a Nazirite?
- In what ways do I seek purification or restoration in my own life?
- How can I support others in their spiritual commitments, especially during difficult times?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 6:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if any man die very suddenly by him,.... In the place where he is, whether house or field, a public or private place, in the tent where he is, as Jarchi; there are two words we render, "very
Read John Gill on Numbers 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the days of his separation he is holy unto the LORD. If any man die very suddenly by him.
Read Robert Jamieson on Numbers 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall shave his head, because his whole body, and especially his hair, was defiled by such an accident, which he ought to impute either to his own heedlessness, or at least to God’ s providence, so ordering the matter possibly for the punishment of his other sins, or for the quickening of him to more caution and purity, and detestation of all dead works whereby he would be defiled. On the seventh day, to be reckoned from the time of his pollution; for uncleanness contracted by the dead continued for seven days, and the seventh day was the day of cleansing for it, ,12.
Read Matthew Poole on Numbers 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 6:9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.Ver. 9. And If any man die.] A figure of the involuntary and unavoidable infirmity of the saints, which must be bewailed, as direct fruits of the flesh; and for which there is, through Christ, a pardon of course.
Read John Trapp on Numbers 6 →CambridgeThe Cambridge Bible for Schools and Colleges9–12. The third regulation might be unavoidably infringed if a sudden death occurred in the Nazirite’s presence. He was then unclean for seven days. At the end of that period he shaved close his polluted hair, and on the next day brought an offering. He was now considered free from pollution, and he began the whole period of his vow afresh.
Read Cambridge on Numbers 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Defiled the head of his consecration — Or, his consecrated head. Involuntary defilement by actual contact with a corpse was a violation of the Nazarite’s sanctity during seven days.
Read Daniel Denison Whedon on Numbers 6 →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
If someone suddenly dies in his presence and defiles his consecrated head of hair, he must shave his head on the day of his cleansing—the seventh day.
“‘If any man dies very suddenly beside him, and he defiles the head of his separation, then he shall shave his head in the day of his cleansing. On the seventh day he shall shave it.
If someone suddenly dies in his presence and defiles his consecrated head of hair, he must shave his head on the day of his cleansing—the seventh day.
“‘If anyone dies very suddenly beside him and he defiles his consecrated head, then he must shave his head on the day of his purification – on the seventh day he must shave it.
Tyndale line
And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
And if any man die very suddenly beside him, and he defile the head of his separation; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
And if any man die very suddenly beside him, and he defile the head of his separation; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
And if any man shall die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
And if any dye suddenly by him, or hee beware, then the head of his consecration shall be defiled, and he shall shaue his head in the day of his clensing: in the seuenth day he shall shaue it.
Strictly literal
And if any one die unexpectedly by him suddenly, and he hath defiled the head of his consecration, then he shall shave his head on the day of his cleansing; on the seventh day shall he shave it.
'And when the dead dieth beside him in an instant, suddenly, and he hath defiled the head of his separation, then he hath shaved his head in the day of his cleansing; on the seventh day he doth shave it,
And when the dead dies beside him in an instant, suddenly, and he has defiled the head of his separation, then he has shaved his head in the day of his cleansing; on the seventh day he shaves it,
And if some one die very suddenly by him, and he thus defile his consecrated head: then shall he shave his head on the day of his being cleansed, on the seventh day shall he shave it.
If someone very suddenly dies beside him and defiles his consecrated head, then he must shave his head on the day of his purification—on the seventh day he must shave it.
From the Latin
But if any man die suddenly before him: the head of his consecration shall be defiled: and he shall shave it forthwith on the same day of his purification, and again on the seventh day.
Simplified
However, if someone dies suddenly close to them, making them unclean, they must wait seven days, and on the seventh day when they are made clean again they are to shave their heads.
If death comes suddenly to a man at his side, so that he becomes unclean, let his hair be cut off on the day when he is made clean, on the seventh day.
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 is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew text here. The Septuagint matches 10 of the 16 words, providing a close but distinct rendering of the original.
וְכִֽי־ יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ׃
10 of the 16 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.
וכי ימות מת עליו בפתע פתאם וטמא ראשׁ נזרו וגלח ראשׁו ביום טהרתו ביום השׁביעי יגלחנו
Agrees with the Masoretic Text here, word for word.
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 6:9
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(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…
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
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3ms
פֶּתַע (petha`) refers to suddenness or an instant, derived from an unused root meaning to open the eyes. It conveys the idea of something happening quickly or unexpectedly. The entries consistently emphasize this notion of suddenness without notable disagreement among the lexicons.
פֶּתַע subst. suddenness (√ unknown)
base
H6621 פֶּתַע suddenness
6621 petha` peh'-thah
from an unused root meaning to open (the eyes); a wink, i.e.
moment (compare 6597) (used only (with or without preposition)
adverbially, quickly or unexpectedly):--at an instant,
suddenly, X very.
see HEBREW for 06597
פֶּתַע (pe.ta) — suddenness.
suddenness, in an instant
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
פִּתְאֹם (pit'om) means 'suddenly' and can also refer to 'suddenness.' It is primarily used as an adverb to describe an unexpected occurrence. The word is derived from another Hebrew term, but the entries do not provide specific verses where it is used.
פִּתְאֹם, once פֵּתְאוֹם subst. suddenness, usu. as adv. acc. suddenly
base
H6597 פִּתְאֹם, once פֵּתְאוֹם suddenness, usu. as adv. acc. suddenly
6597 pith'owm pith-ome'
or pith.om {pith-ome'}; from 6621; instantly:--straightway,
sudden(-ly).
see HEBREW for 06621
פִּתְאֹם (pit.om) — suddenly.
adv
1) suddenly, surprisingly
subst
2) suddenness
HD — AdverbHD
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
The Hebrew word נֵ֫זֶר (*nezer*) is derived from a root meaning 'to separate' and encompasses concepts of dedication, particularly in the context of the Nazirite vow. It refers to items associated with consecration, such as a crown or unshorn hair, and can denote the status of a high priest or a Nazirite. The entries consistently highlight its meanings related to separation and dedication.
נֵ֫זֶר n.m. ψ 132:18 consecration, crown, Naziriteship
crown (sign of consecration)
woman’s hair (orig. prob. of long hair as sign of consecration, as in Nazirite vow)
consecration
base
H5145 נֵ֫זֶר, נֶזֶר
5145 nezer neh'-zer
or nezer {nay'-zer}; from 5144; properly, something set
apart, i.e. (abstractly) dedication (of a priet or Nazirite);
hence (concretely) unshorn locks; also (by implication) a
chaplet (especially of royalty):--consecration, crown, hair,
separation.
see HEBREW for 05144
נֵ֫זֶר (ne.zer) — consecration: Nazirite vow.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: crown.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: hair.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
טָֽהֳרָה (tohorah) is a feminine noun derived from טָהוֹר (tahor), meaning ceremonial purification or moral purity. It encompasses concepts of cleansing and purity, including specific references to menstruation. The entries consistently emphasize its relation to purification and cleansing.
טָֽהֳרָה n.f. purifying, cleansing
purifying, menstruation
cleansing, purification
base
H2893 טָֽהֳרָה
2893 tohorah toh-or-aw'
feminine of 2892; ceremonial purification; moral purity:--X
is cleansed, cleansing, purification(-fying).
see HEBREW for 02892
טׇהֳרָה (to.ho.rah) — purifying.
1) purifying, cleansing, purification, purity, cleanness
1a) purifying, menstruation
1b) cleansing, purification
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שְׁבִיעִי (shbiy`iy) is an ordinal adjective meaning 'seventh.' It has masculine and feminine forms, שְׁבִיעִי for masculine and שְׁבִיעִית for feminine. The word is derived from the root meaning associated with the number seven, covering its use as a numerical order.
שְׁבִיעִי m. שְׁבִיעִית f. 97 adj.num.ord. seventh
base
H7637 שְׁבִיעִי m. שְׁבִיעִית f. adj. num. ord. seventh
7637 shbiy`iy sheb-ee-ee'
or shbi iy {sheb-ee-ee'}; ordinal from 7657;
seventh:--seventh (time).
see HEBREW for 07657
שְׁבִיעִי (she.vi.i) — seventh.
1) seventh
1a) ordinal number
Art | Adj — ParticleHTd/Aomsa
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
HVpi3ms/Sp3ms — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3ms