Psalms 89:39 — Word Study
WLCנֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃
BSAyou(m.s.)ʼattâh [the Lord, Divine King] to rejectzânach to rejectmâʼaç to passʻâbar withʻim anointedmâshîyach
| Greek | English | Parsing |
|---|---|---|
| נֵ֭אַרְתָּה | you have repudiated | Verb, Piel, perfect second person masculine singular |
| בְּרִ֣ית | [the] covenant of | Noun common, feminine singular construct |
| עַבְדֶּ֑ךָ | servant your | Noun common masculine singular construct, suffix |
| חִלַּ֖לְתָּ | you have profaned | Verb, Piel, perfect second person masculine singular |
| לָאָ֣רֶץ | to the ground | Preposition, noun common feminine singular absolute |
| נִזְרֽוֹ׃ | crown his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have renounced the covenant with Your servant and sullied his crown in the dust. |
| KJV | Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground. |
| ASV | Thou hast abhorred the covenant of thy servant: Thou hast profaned his crown by casting it to the ground. |
| YLT | Hast rejected the covenant of Thy servant, Thou hast polluted to the earth his crown, |
| WEB | You have renounced the covenant of your servant. You have defiled his crown in the dust. |
| BBE | You have made your agreement with your servant of no effect: you have had no respect for his crown, it has come down even to the earth. |
Where they part company is חִלַּ֖לְתָּ — see How Translations Differ.
One main verb with a subordinate phrase describing the action taken against the servant's honor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 — Psalms 89:39
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 — A Lament Over God's Rejectiongenerated
Psalm 89:39 reflects the psalmist's deep sorrow as he confronts the reality of God's rejection of His covenant with His servant. This lament is part of a larger discourse where the psalmist expresses feelings of abandonment and the consequences of divine displeasure, as seen in the preceding verses. The psalmist's anguish highlights the significance of the covenant relationship between God and His chosen ones, emphasizing the weight of broken promises.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:34–36 | I will not violate My covenant or alter the utterance of My lips. |
| 2 | Psalm 77:10 | So I said, “I am grieved that the right hand of the Most High has changed.” |
| 3 | Psalm 116:11 | In my alarm I said, “All men are liars!” |
| 4 | John 13:7 | Jesus replied, “You do not realize now what I am doing, but later you will understand.” |
| 5 | Psalm 89:44 | You have ended his splendor and cast his throne to the ground. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נֵ֭אַרְתָּה, Ne.'ar.tahgenerated
The verb נֵ֭אַרְתָּה (Ne.'ar.tah) is a Piel form, indicating a strong action of repudiation or rejection. It conveys a sense of disowning or spurning, particularly in relation to a divine covenant. The parsing as a perfect second person masculine singular suggests that this action is directed towards God’s servant, emphasizing the personal nature of the rejection.
This word carries a weight of emotional intensity, reflecting God's abhorrence towards the actions or failures of His servant. The lexicon entries indicate that this rejection is not merely a casual dismissal but a profound act of disowning, which resonates deeply within the covenantal context.
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 verbs נֵ֭אַרְתָּה and חִלַּ֖לְתָּ govern the structure of the verse, indicating two distinct actions: the rejection of the covenant and the profaning of the servant's crown. The sentence is structured around these actions, with a noun phrase describing the object of the covenant and a prepositional phrase indicating the state of dishonor.
The Hebrew word order places emphasis on the verbs, underscoring the severity of the actions taken against the servant. The use of the prepositional phrase לָאָ֣רֶץ (to the ground) serves to illustrate the depth of dishonor.
Septuagint Backgroundgenerated
In the Septuagint, נֵ֭אַרְתָּה is rendered as δὲ, which serves as a conjunction rather than a direct translation. This choice may suggest a shift in emphasis or interpretation, indicating a broader context of rejection.
The verb חִלַּ֖לְתָּ is translated as ἐχουδένωσας, which carries a similar meaning of profaning or dishonoring, aligning with the overall lament of the verse.
In plain words — the whole versegenerated
Psalm 89:39 expresses a deep sorrow as the psalmist laments that God has rejected His covenant with His servant and has dishonored him. This reflects the emotional weight of broken promises and the consequences of divine displeasure.
Frequently Asked Questionsgenerated
It signifies a serious rejection of the agreement or promise made between God and His servant, indicating a break in the relationship.
The crown symbolizes divine authority and honor, and to sully it means to dishonor or degrade that status.
This verse highlights the tension between God's promises and the reality of human failure, reflecting the psalmist's struggle with perceived abandonment.
It suggests a loss of favor and protection, impacting not just the servant but the community that relies on God's covenant.
Reflection Questionsgenerated
- In what ways do I see the impact of broken promises in my own life?
- How can I understand the concept of covenant in my relationship with God?
- What does it mean to me that God can reject a covenant, and how does that affect my faith?
- How can I respond to feelings of abandonment or dishonor in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast made void the covenant of thy servant,.... His servant David the Messiah, Psalms 89:3, meaning not the covenant of circumcision, nor the covenant at Sinai, which were really made void at
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou hast cast off and abhorred, thou hast been wroth with thine anointed. -The people of the covenant contrast the sad state of things actually with what the covenant seemed to promise. Similarly in Psalms 44:9. Verse 38.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMade void the covenant; which seems contrary to thy word given . Of thy servant, i.e. made with him. Profained his crown, by exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:39 Thou hast made void the covenant of thy servant: thou hast profaned his crown [by casting it] to the ground.Ver. 39. Thou hast made void the covenant] This passage a certain Spanish Rabbi stumbled at (as hath been noted on the title of this psalm), but without cause; for all these things are spoken καταδοξαν, and not καταληθειαν, according to opinion, and not according to the truth of things. And, therefore, Kimchi saith well here, Many wonder at this psalmist, and I do as much wonder at their wondering, &c. Thou hast profaned his crown] By rendering his regal dignity contemptible. The Greek rendereth it, his sanctuary, αγιασμααυτου..
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) Made void.—Better, cast off, as the word is rendered in Lamentations 2:7, the only other place where it occurs. There the LXX. have “shook off;” here, “turned upside down.” Thou hast profaned.—Comp. Psalms 74:7.
Read Charles John Ellicott on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges39. Thou hast abhorred the covenant of thy servant: Thou hast cast his desecrated crown to the ground. Thine anointed, thy servant (cp. Psalms 89:20) include both David and the successor who represents him. The titles plead the claim which the king had on God’s protection. The word nçzer means (1) consecration, and (2) the crown or diadem of the high priest (Exodus 29:6) or the king (2 Samuel 1:10), as the mark of consecration to their office. For the phrase profaned to the ground cp. Psalms 74:7.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast made void the covenant of thy servant - Thou hast dealt with him as if there were no such covenant; as if no such promise had been made to him. The word rendered “made void,” means to abhor, or reject.
Read Albert Barnes on Psalms 89 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. Made void the covenant—Wholly rejected the covenant; treated it as worthless. Contrast Psalms 89:34-35. Profaned his crown—By allowing it to be “cast to the ground”—despoiled. See Psalms 89:19-20
Read Daniel Denison Whedon on Psalms 89 →The verse in English, compared — 16 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
You have renounced the covenant with Your servant and sullied his crown in the dust.
You have renounced the covenant of your servant. You have defiled his crown in the dust.
You have renounced the covenant with Your servant and sullied his crown in the dust.
You have repudiated your covenant with your servant; you have thrown his crown to the ground.
Tyndale line
Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.
Thou hast abhorred the covenant of thy servant: Thou hast profaned his crown by casting it to the ground.
Thou hast abhorred the covenant of thy servant: thou hast profaned his crown even to the ground.
Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.
Thou hast broken the couenant of thy seruant, and profaned his crowne, casting it on the ground.
Strictly literal
Thou hast made void the covenant of thy servant; thou hast profaned his crown to the ground:
Hast rejected the covenant of Thy servant, Thou hast polluted to the earth his crown,
Have rejected the covenant of Your servant, || You have defiled his crown to the earth,
(89:40) Thou hast made void the covenant of thy servant: thou hast profaned, down to the ground, his crown.
You have renounced the covenant of your servant. You have desecrated his crown on the ground.
Simplified
You have broken the agreement you had with him; you have thrown his crown to the ground!
You have made your agreement with your servant of no effect: you have had no respect for his crown, it has come down even to the earth.
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 states, "נֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃" which translates to, "You have renounced the covenant with Your servant and sullied his crown in the dust." The Septuagint agrees with the Masoretic Text in meaning and content, matching all six words in a word-by-word correspondence, although the word order may differ. There are no significant differences in the text between these witnesses, indicating a strong consistency in this verse across these ancient manuscripts.
נֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 89:39
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.
נָאַר (na'ar) is a Hebrew verb that primarily means to reject or disown. The entries suggest it conveys a sense of abhorrence or spurning, particularly in the Piel form. However, the exact meaning is uncertain and may depend on context.
[נָאַר] vb. only Pi. exact mng. uncertain; prob. (from context) abhor, spurn
base
H5010 נָאַר
5010 na'ar naw-ar'
a primitive root; to reject:--abhor, make void.
נָאַר (na.ar) — to disown.
(Piel) to abhor, spurn
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
HNcfsc — Noun common · feminine singular constructHNcfsc
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 עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms