This Lexicon consists of three parts, 1. the English Alphabetical Index, and 2. the EHSV Hebrew Lexicon arranged in Hebrew order by the Holladay Number used in BibleWorks 8.0. All English words are hyper-linked directly to their corresponding entries, so online users will have no need to actually use the Holladay Number to look up a word. 3. The EHSV Grammatical Supplement.

English Alphabetical Index

Word	Hebrew	Number
against	אֶל	438
agate	שְׁבוֹ	8344
amethyst	אַחלָמָה	325
and	וְ	2098
any	כֹּל	3766
appoint	יעד	3394
as	ל	3984
at	אֶל	438
attenders	פְּקֻדֵי	6901
attending	פְּקֹד	6901
base	כֵּן	x3820
beaten	כָּתִית	3969
before	נֶגֶד	5350
between	בַּיִן	1046
breathed	נפש	5632
by	עַל	6292
carnelian	אֹדֶם	127
chalcedony	יָהֲלֹם	3216
chrysolite	תַּרְשִׁישׁ	9272
contribution	תַּרוּמָה	9251
crafting	חֲרֹשֶׁת	2913
crown molding	זֵר	2267
each	כֹּל	3766
elevated contribution	תַּרוּמָה	9251
ember garnet	נֹפֶךְ	5625
embroidered	שְׂרָד	8265
emerald	בָּרֶקֶת	1307
even	ו	2098
every	כֹּל	3766
¹for	ל	3984
²for	עַל	6292
fragrance	סַם	5899
from	מִן	4726
girdle belt	אֲפֻדָּה	675
girdle vest	אֵפֹד	673
hand	יָד	3155
hi̱n	הִין	2004
holy (verb)	קדש	7418
holy (noun)	קֹדֶשׁ	7423
in	בְּ	913
incense smoke	קְטֹרֶת	7482
¹into	אֶל	438
²into	לְ	3984
it	וֹ	0001
jacinth	לֶשֶׁם	4173
jasper	יָשְׁפֵה	3628
kappōret	כַּפֹּרֶת	3902
kippūri̱m	כִּפֻּרִים	3894
lapis lazuli	סַפִּיר	5946
ministerial	שְׂרָד	8265
onyx	שֹׁהַם	8424
ordination	מִלֻּאִים	4630
over	עַל	6292
¹plan	חשב	2923
²plan	מַחֲשָׁבָה	4514
saying	לֵּאמֹר	595
¹setting	מִלֻּאִים	4630
²setting	עֶרֶב	6540
³setting	מלא	4624
Shaddai	שַׁדַּי	8416
¹side	צַד	7080
²side	צֶלָה	7211
so that	ו	2098
that is	ו	2098
¹the	הַ	1918
²the	אֶת	891
then	וַ	2098
to	ל	3984
topaz	פִּטדָה	6767
trade	מְלָאכָה	4632
under	תַּחַת	9085
unto	אֶל	438
veil	פָּרֹכֶת	6953
where	אֲשֶׁר	874
wiping	כפר	3894
with	לְ	3984

EHSV Hebrew Lexicon

0001 וֹ ō. 1. it, 2. itself, 3. he, 4. him, 5. himself. The 3rd person masculine singular pronoun is often used to refer to entities that are singular in grammar, but plural in nature. For example in Hebrew people is refereed to with a 3ms pronoun, but the term people is plural in nature. So we expect a pronoun referring to people to be plural, for example, they, or them. But Hebrew puts the 3ms pronoun, which I have often retained in the English version, making the text a little awkward, but not unintelligible. There is a very important reason for accepting the awkward English, in that the examples where it is done in Hebrew serve to show that plural entities are often and regularly referred to with singular pronouns. And this evidence must not be hidden to the reader, because it plays a key role in understanding the nature of Gŏd.

127 אֹדֶם ō̕dem σάρδιον. A red gemstone based on the Hebrew root; anything more specific is uncertain, perhaps carnelian, sardius. Ruby was supposedly too hard to cut, but that such technology was lacking is only supposition. The exact stone is unknown due to non-standardized gemstone terminology. 1. carnelian, 2. sardius.

325 אַחלָמָה a̕ ḥlamah ἀμέθυστος. Holladay, “red or brown jasper, but trad. amethyst; on high-priest’s breastplate Ex 28:19 39:12.” The exact stone is unknown due to non-standardized gemstone terminology. 1. amethyst.

438 אֶל e̕ l εἰς, πρὸς. 1. unto, 2. into, 3. against, 4. at.

595 אמר a-m-r. 1. say, 2. infinitive construct לֵּאמֹר to say, which is often used to introduce direct speech, and translated saying with the preposition omitted.

673 אֵפֹד ē̕phōd ἐπωμίδα. 1. girdle vest. The term refers to the whole vest like garment of the high priest with its various pieces and ornaments, which are named and described separately.

675 אֲפֻדָּה a̕pūddah ὕφασμα. 1. girdle belt. The translation “girdle belt” is used for the slightly different Hebrew word אֲפֻדָּה a̕ phūdah, at the beginning of Exodus 28:8 to designate just the belt portion of the girdle vest (see H673). The girdle belt wraps around the chest and belly. It is joined to the back piece of the girdle vest. It opens up at the side for putting on and removal.

874 אֲשֶׁר a̕sher. 1. which, 2. that, 3. who, 4. whom, 5. Combines with שָׁם and שָׁמָּה: which there, i.e. where, and may be dislocated a few words. 6. כַּאֲשֶׁר, a. as that, b. when, c. according to which, 7. when, when referencing an event in the past (Lev. 4:22), 8. because, so that, supply “in”: in that.

891 אֶת e̕t. definite direct object marker. This particle marks the direct object of a verb and also makes the object definite. Its object marking property is shown in English by word order, and thus it cannot be translated, except with reference to its property of being a definitizer: 1. the, 2. that; sometimes אֶת functions as a demonstrative pronoun, 3. Note: the notion that את has some sort of messianic reference to Mĕssiah is at best creative speculation, and at worst a distraction from the real sense, viz. in Ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ (Rev. 1:8), which is translated by Delitzsch, אֲנִי הָאָלֶף וְהַתָּו “I am the a̕leph and the tav”, there is no use of this particle את. Therefore to impute any such intent (that said particle stands for Messiah) to the ubiquitous use of את in the Hebrew Bible is to teach speculation on a foundation of sand. That teaching also originates with the counterfeit side of the Messianic Movement, and does not represent the sound teaching of the Messianic Faith.

913 בְּ bɘ. 1. in; very often used to mean a. during, b. at the time of, c. when, d. while, in front of an infinitive.

1046 *בַּיִן bayin. 1. only construct: בֵּין bēyn, between. Hebrew almost always repeats this word twice, i.e. between x and between y, where English only has between x and y.

1052 בַּיִת bēi̱t ἔσωθεν. 1. inside, 2. for housings of poles, בָּתִּים.

1307 בָּרֶקֶת bareqet σμάραγδος. 1. emerald. Uncertain. A sparkling gem according to the root ברק, lightning. Holladay suggests dark-green beryl, the same as emerald. The Sanskrit word is marakata (मरकत), meaning "green." Emerald from Latin smaragdus, from Greek σμάραγδος, its original source being a Semitic word izmargad (אִזמַרגָד).

1918 הַ ha. 1. the, 2. generic article. Often the def. article must be omitted in translation because it is generic (of the kind), meaning that it marks a whole class (or kind) using a representative member of the class, thus “the man” = “mankind” or just “man.” 3. added article; Often in English the article has to be added in, especially in construct and prepositional phrases, where Hebrew often leaves it out.

2004 הִין hi̱n. 1. hi̱n. About 3.7 liters or .96 gallon. According to Herbert G. May, the bath may be archaeologically determined to have been about 5.75 gallons (22 liters) from a study of jar remains marked 'bath' and 'royal bath' from Tell Beir Mirsim. One batʰ (בַּת) = six hi̱n. One hi̱n = twelve lōg (לֹג).

2098 וְ, וּ, ū, wɘ, καὶ, ἵνα, δὲ. I. WAW conjunctive: 1. conjunction, and. 2. explanatory (waw explicativum). Waw sometimes has the sense of a logical AND, such that it combines with the previous clause to further explain it, something that can only be done in English with words like, a. so that, namely, that is, that, even, indeed. 3. or; Hebrew often lists alternatives or possibilities with and where English expects or. II. WAW consecutive, usually spelled וַ wa. 1. then, 2. therefore, so, thus, 3. at that time, equivalent to אָז a̕z. The first definition actually includes the rest here, but the English reader has difficulty getting used to the shifting meaning of “then,” and so the other glosses are sometimes applied.

2267 זֵר zēr. 1. crown molding.

2474 חַטָּאת ḥatta’t. 1. sin, 2. sin offering, 3. sin penalty, sin punishment, 4. sin guilt.

2923 חשב ḥ-sh-v̱. infinitive root 1. think, 2. plan.

2913 חֲרֹשֶׁת ḥarōshet. noun fem. based on fem. participle. 1. crafting, 2. skillful working.

3155 יָד yad χειρός. A word of many idioms and uses. 1. a body part: hand, forearm, 2. commonly used to mean the side of something, as a metaphorical comparison to the hand being at the side of the body, as in the side of the road, the bank of a river or stream, 3. commonly used to refer to someone’s indirect power or influence, i.e. the power of the Almĭghty. 4. power, ability: to fill the ability/power of, meaning to complete or fill up the power of something or someone, as in ordaining or consecrating priests. To enable them to perform their duties, to equip them.

3216 יָהֲלֹם yahalōm, ἴασπις. Uncertain identification. Uncertain translation of by Greek. A diamond is unlikely. Translation suggested in Barnes Commentary. 1. chalcedony.

3394 יעד y-‘-d. 1. appoint to meet, 2. appoint.

יָשְׁפֵה yashphēr ἴασπιν H3628 S3471. In Exo. 28:20 the LXX took this for ὀνύχιον, onyx, but in Ezek. 28:13 as ἴασπιν, jasper.

3766 כֹּל, כּוֹל, כָּל־ kōl. 1. all, 2. any, 3. each; as in each and every member of the given category, 4. every.

3820 כֵּן kēn. 1. base, 2. pedestal.

3894 כפר k-p-r. 1. Piel infin. לְכַפֵּר: to make to be a wiping. The object of the wiping varies. It may be a punishment that is wiped away. It may be ritual impurity that is wiped away. It may be sin itself that is cleansed away. It depends on the context. The sense “to cover” that is given in older sources is mistaken, and leads to the mistaken notion that what is wiped away is only covered over, and not completely wiped out. 2. Plural Piel participle: כִּפֻּרִים, kippūri̱m = makings to be wiped away. 3 noun masculine: כֹּפֶר kōfer, a wiping, something that effects a making to be wiped away.

3902 כַּפֹּרֶת kappōret. 1. The golden cover of the ark was named after its proximity to what Gŏd does at that place, לְכַפֵּר leḳaphēr, to make to be kōpher. In English this may be glossed, as “the place where a making to be cleared off, wiped off, wiped out, purged, cleansed” is effected.

3969 כָּתִית kati̱t. adj. 1. beaten. 2. in beaten oil; oil made by beating unpressed olives in a mortar that makes an especially fine and costly oil.

3984 לְ lɘ. 1. to, 2. for: in terms of def. 1, “to [the purpose of]” 3. as (see 2), 4. into. Hebrew lacks a compound preposition for “into”, and thus either in or to serve to give the meaning “into.” 5. with; the idea of joined to, or connected to. 6. sometimes ל functions like the Hebrew direct object marker אֶת and is not translated.

4173 לֶשֶׁם leshem λιγύριον. Holladay, “unknown precious stone, carnelian, jacinth, reddish-yellow amber, or bluish-white felspar.” LXX: λιγύριον. Vulgate: ligarius. BDB, “compared with carbuncle Plin: NH viii. 57 (38); identif. with amber Demostratus in Plin:NH xxxvii 11(2), or with jacinth ( Rev 21:20) Braun:De Vest. Sacerd. ii. 14 Winer:RWBi. 332; cf. further, Di:Ex 28:19).” 1. jacinth.

4514 מַחֲשָׁבָה maḥashav̱ah. noun, something made to be planned 1. plans, 2. designs.

4624 מלא m-l-’. 1. infinitive root, fill. 2. Piel infinitive construct לְמַלֹּאת: to make to be full, filled, whence comes the idea of setting stone.

4630 מִלֻּאִים millū’i̱m τελειώσεως. From the verb מלא, to fill. Derivable from the Pual: מְמֻלָּאִים, noted by the doubling of the middle root letter and the passive vowel: being made to be filled. 1. noun: ordination: Exodus 29:22, a ram of being made to be filled. In this case the hands of the priests are literally filled with parts of the ram. A less literal translation will loose the connection. 2. noun: setting: The idea is that of making to be filled a mounting or setting position for a stone or gem.

4632 מְלָאכָה mɘla’ḳah. 1. work, 2. occupation, 3. trade.

4726 מִן min. 1. from, 2. out of, 3. than, as in more than or less than, but one can still say more from, or less from, which is less elegant in English but intelligible.

5350 נֶגֶד neged. 1. before, 2. opposite to, 3. counterpart.

5625 נֹפֶךְ nōphek ἄνθραξ. The Greek term means coals, charcoal, burning embers. It is impossible to identify this stone at present because of the non-standardized gem terminology of ancient times. The Greek suggests a glowing red color. 1. ember garnet. BDB ruby? carbuncle? Targum: emerald. Holladay: turquoise, malachite, garnet. NIV: turquois. MH: טוּרקִיז; Cambridge Bible, Barnes Notes: red garnet.

5632 נפש n-ph-sh. 1. infinitive root: breathe. See TWOT. 2. refresh, take a breather, 3. Niphal reflexive: breathe oneself, catch one’s breath.

5899 סַם sam. 1. fragrance, 2. pl.סַמִּים sammi̱m fragrances.

5946 סַפִּיר sappi̱r σάπφειρος. Not the modern Sapphire, but lapis lazuli according to the commentators.

6292 עַל a̒l. 1. over, 2. upon, 3a. for. The implied sense is “over the matter of,” b. concerning. 4. by; as in passing by someone. The sense is still over in that the point of view of the speaker is to watch someone cross in front of what they are passing by, and thus to be over it. English identifies over too much with a vertical relationship, does not expect this point of view, and therefore requires another word. 5. in front of, see def. 4.

6540 עֶרֶב e̒rev̱. 1. setting, 2. set, 3. sunset. The term is introduced in Scripture without reference to the sun. Also, standard English tends to restrict the term evening to time after sunset. But in Hebrew the term refers to the decline of light, and may be perceived to begin as early as noon and end as late as astronomical twilight. English also does not correspond to the Hebrew meaning in that it extends the definition of evening into the night, when it is clear the light is no longer declining. 4. בֵּין הָעֲרְבַּיִם bēyn ha-e̒rebayim, with dual ending: between the two settings. A technical phrase for time between two setting points, a. noon when the sun begins to set, and b. when the sun sets below the horizon. 5. twilight, dusk; the term is not so limited itself, except by contexts where it is clearly speaking of time after sunset.

6767 פִּטדָה pitdah τοπάζιον. Uncertain meaning. Most likely pale yellow and translucent. 1. topaz, 2. chrysolite.

6901 פקד p-q-d. 1. Qal infin. attend. 2. Passive participle masculine plural construct: פְּקֻדֵי pɘqūdēi̱ = ones being attenders, census takers. 3. infinitive construct (verbal noun), פְּקֹד pɘqōd: an attending, taking a census of.

6953 פָּרֹכֶת parōḳet. 1. veil.

7080 צַד tsad. 1. side.

7211 צֶלָה tsēlah. 1. rib, 2. side.

7418 קָדַשׁ qadash ἁγιάζω. 1. Qal: to set specially apart, 2. Piel: to make to be specially set apart, 3. Pual: to be made to be specially set apart, 4. Niphal: being specially set apart, be sacred, 5. Hiphil: to make specially set apart, 6. Hith: to make oneself to be specially set apart. Root synonyms: holy, sacred, consecrated, sanctified.

7423 קֹדֶשׁ qōdesh ἅγιος. 1. holy, 2. something specially set apart, 3. sacred. Often the noun is used in construct state equivalent to an adjective.

7482 קְטֹרֶת qɘtōret. 1. incense smoke.

8265 שְׂרָד sɘrad. Unknown meaning. 1. fine cloth embroidered with patterns by weaving or needle work. 2. ministerial, LXX, Peshitta, Targum, as if the text read in four places שרת, Exodus 31:10; 35:19; 39:1, 41; parallel to “the holy garments” in Ex. 31:10.

8344 שְׁבוֹ shɘv̱ō ἀχάτης. Holladay, “a precious stone, trad. agate.” LXX: ἀχάτης, agate. A red opaque stone. Rendering is not disputed. 1. agate.

8416 שַׁדַּי Shaddai. Unknown derivation. 1. Transliteraton: Shaddai; The word is handled in the book of Job as a proper name for Gŏd, and so in the EHSV it is transliterated. Elsewhere it is used with אֵל, as in אֵל שַׁדַּי, and also transliterated: Ēl Shaddai. Shaddai was the original proper name used for Gŏd in the Genesis tablets in those places where Yăhwēh יַהוֶה now appears. Mōshēh left a few occurences intact in his editing of the Genesis Tablets to show the original usage, and added אֵל to the name by way of explanation. The substitution was made because the newely revealed divine name Yăhwēh was to be the preferred name used for Gŏd. Mōshēh did not change the occurences in the book of Job because this literature was secondary to the Torah, and therefore leaving Shaddai in its original version in that book posed no threat to establishing the preferred usage in Yisra’ēl to call Gŏd Yăhwēh. In direct discourse where Yăhwēh appears, the speaker almost certainly said Shaddai, but we cannot be certain in every case due to Mōshēh’s insertion of the divine name. The book of Job, contemporary with the Patriarchs gives the archetype for the the wide usage of Shaddai by speakers of the time. The best clue as to the etymology of שַׁדַּי comes from an Akkadian noun meaning “mountain, range of mountains” or adjective, “mountain dwelling, someone who lives in the mountains, mountain dweller, highlander” (HALOT). Other guesses are outdated, and almost all scholars reject them, but only on the basis that the Akkadian is more probable.

8424 שֹׁהַם shōham ὀνύχιον, uncertain. Traditionally onyx, (Greek: ὀνύχιον), athough the LXX has mixed this up with βηρύλλιον, beryl. Also suggested is malachite and beryl. 1. onyx.

9085 תַּחַת taḥat. 1. under, 2. at the foot of.

9251 תַּרוּמָה tɘrūmah ἀφαίρεμα. From the verb רוּם rūm, to elevate, to exalt, raise high. The word appears to be dervied from the Pual 3fs imperfect תְּרוֹמַם tɘrōmam “she (it) will be made to be elevated,” refering to a gift מַתָּנָה mattanah, n.f. This probably refers to the custom of giving gifts to important persons with an audience, whereby the giver would walk forward with the gift raised high for all to see, 1. elevation of a gift, contribution.

9272 תַּרְשִׁישׁ tarshi̱sh χρυσόλιθος. Named after a Spanish origin. LXX: χρυσόλιθος, “gold stone”. Archaically, any of several green or yellow-green-coloured gemstones including topaz, chrysoberyl, zircon, tourmaline, apatite, and jasper. Also beryl and chalcedony have been named. 1. chrysolite.

EHSV Grammatical Supplement

This grammatical supplement is not meant to be an exhaustive grammar or instructional guide, but only to highlight the grammatical structure of the EHSV, and to show how the EHSV handles the verbal system of Hebrew.

What complicates Hebrew is the verb structure, and uncomplicating it is a key goal of the EHSV.

1. The misunderstood Piel conjugation doubles the second root letter to occupy a position in the verb where the Hiphil adds a י. After the analogy of the Niphal, the doubled letter generates a passive infix into the verb. After the analogy of the Hiphil, the infix is causative. The passive infix and causative serve to emphasize a caused state. Therefore the Piel = make to be. Other elements of the verb add subject, number, object, root meaning, e.g. “He has made to be holy.” Sometimes the other elements require making to be, makes to be, etc.

2. The Pual is rendered the passive of Piel. Pual = be made to be. Again other elements can turn this into being made to be, be making to be, etc.

3. The Hiphil is well understood. Hiphil = make. This is without the added “to be” which would render it emphatic and turn it into a Piel. Again the helping verb is modified by other elements of the verb, makes, making, made, etc.

4. The Hophal is the passive of Hiphil: Hophal = be made.

5. The Hithpael is the reflexive of the Piel. Hithpael = make self to be.

6. The Niphal is passive or reflexive. Using the root קטל. Niphal = kill oneself, or be killed.

7. The Qal (easy, simple) is simple the unadorned value of the root.

8. The perfect views action as completed, even if just so and still continuing, or even in the future. Hebrew never specifies past, present, or future perfect, and it must be worked out from the context. English requires which to be make clear, so using the root ברא: Past Perfect: He had created. Present Perfect: He has created. Future perfect: He will have created. The future perfect transports the viewpoint to the future, and looks backward at the completed event. The EHSV always preserves the perfect in translation.

9. The imperfect views the action as incomplete. It corresponds to a simple present tense, historical present tense, or present tense used in the future. Using the verb יאמר = he says, or he will say. Adding a waw consecutive: וְיֹּאמֶר = Then he says. The waw (translated then) serves to change the viewpoint to some point remote from the speaker, either in the past or future. Then (meaning at some time then, other than the present). The then also serves to chain events together in temporal or logical sequence. English prefers to use the simple past to narrate the past. The EHSV does not render the Hebrew literally in this case, but uses the simple past, i.e. וְיֹּאמֶר = Then he said. However, a reader can still read the text according to the literal Hebrew. Simply convert every verb preceded by then which is in the simple past to a present tense.

10. The waw consecutive does not convert anything. Perfect is not converted by it to simple future, and imperfect is not converted by it to the simple past. It may only appear so in the EHSV because I have adopted the English simple past for the waw consecutive with imperfect. The actual truth of the matter is explained in point 9. Also it may even be questioned that there is a waw consecutive perfect. Most of the time it looks like a waw conjunctive. The EHSV follows the morphology in this case and translates waw with perfect as “and,” and not “then” except in rare cases where the sentence is of the “if...then” sense. Nothing of course should be lost because “and” is often taken by a English reader to narrate consecutive events. And sometimes the waw and perfect do this, but it may still be questioned whether consecutiveness is grammaticalized. It is probably just a matter of context.

11. Participles are usually handed by and -ing in English, or more rarely with an -er.

12. The infinitive construct is handled as both the root value, e.g. לשלח “to send,” and dynamically, שלחו “his sending,” or “sending of him” where him may be either subject or object.

13. The infinitive absolute is almost always translated -ing, when the verb is repeated by a following conjugation, i.e. “Dying you shall die.” There is no reason English readers cannot understand this emphatic idiom.

14. Hebrew word order is followed as closely as possible, except where it would be confusing in English.

15. The verb be and its various forms appears in italics where it is understood in Hebrew, but not represented by the Hebrew verb היה.