Daniel 11:31 — Word Study
WLCוּזְרֹעִ֖ים מִמֶּ֣נּוּ יַעֲמֹ֑דוּ וְחִלְּל֞וּ הַמִּקְדָּ֤שׁ הַמָּעוֹז֙ וְהֵסִ֣ירוּ הַתָּמִ֔יד וְנָתְנ֖וּ הַשִּׁקּ֥וּץ מְשׁוֹמֵֽם׃
BSAHismin forceszᵉrôwaʻ [armies, strong ones] will rise upʻâmad▸ and desecratechâlal [profane, pollute] the templemiqdâsh fortressmâʻôwz [sanctuary of strength, holy place] They will abolishçûwr [take away, remove] the daily sacrificetâmîyd [continual, regular] and set upnâthan [place, establish] the abominationshiqqûwts [something disgusting, idolatry] of desolationshâmêm [that maketh desolate, causing devastation]
| Greek | English | Parsing |
|---|---|---|
| וּזְרֹעִ֖ים | and forces | Conjunction, noun common masculine plural absolute |
| מִמֶּ֣נּוּ | from him | Preposition, suffix |
| יַעֲמֹ֑דוּ | they will arise | Verb, Qal, imperfect third person masculine plural |
| וְחִלְּל֞וּ | and they will profane | Verb, Piel, sequential perfect third person common plural |
| הַמִּקְדָּ֤שׁ | the sanctuary | Particle, noun common masculine singular absolute |
| הַמָּעוֹז֙ | the stronghold | Particle, noun common masculine singular absolute |
| וְהֵסִ֣ירוּ | and they will abolish | Verb, Hiphil, sequential perfect third person common plural |
| הַתָּמִ֔יד | the perpetual [offering] | Particle, noun common masculine singular absolute |
| וְנָתְנ֖וּ | and they will set up | Verb, Qal, sequential perfect third person common plural |
| הַשִּׁקּ֥וּץ | the abomination | Particle, noun common masculine singular absolute |
| מְשׁוֹמֵֽם׃ | desolating | Verb, Piel, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation. |
| KJV | And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. |
| ASV | And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt-offering, and they shall set up the abomination that maketh desolate. |
| YLT | And strong ones out of him stand up, and have polluted the sanctuary, the stronghold, and have turned aside the continual [sacrifice], and appointed the desolating abomination. |
| WEB | “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate. |
| BBE | And armies sent by him will take up their position and they will make unclean the holy place, even the strong place, and take away the regular burned offering and put in its place an unclean thing causing fear. |
Where they part company is חִלְּל֞וּ — see How Translations Differ.
One main verb with several actions described in subordinate phrases. The structure emphasizes the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 — Daniel 11:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Danielgenerated
Daniel 11:31 describes a future event where forces will rise against the temple, leading to the cessation of daily sacrifices and the establishment of an abominable idol. This prophecy is part of a larger narrative concerning the conflicts faced by the Jewish people and their worship practices, highlighting the tension between divine worship and oppressive powers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 8:24 | His power will be great, but it will not be his own. He will cause terrible destruction and succeed in whatever he does. He will destroy the mighty men along with the holy people. |
| 2 | Revelation 17:12 | The ten horns you saw are ten kings who have not yet received a kingdom, but will receive one hour of authority as kings, along with the beast. |
| 3 | Daniel 8:11 | It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary. |
| 4 | Daniel 12:11 | And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days. |
| 5 | Lamentations 1:10 | The adversary has seized all her treasures. For she has seen the nations enter her sanctuary— those You had forbidden to enter Your assembly. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — זְרוֹעַ, u.ze.ro.'Imgenerated
The term זְרוֹעַ (z'roa) refers to 'forces' or 'armies' and symbolizes strength and power. It is derived from a root meaning to stretch out, which conveys both physical and metaphorical strength, often in military contexts.
In this verse, it emphasizes the might of the opposing forces that will rise up against the sanctuary, indicating a significant threat to the religious practices of the people.
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 govern the actions in this verse: יַעֲמֹ֑דוּ, חִלְּל֞וּ, הֵסִ֣ירוּ, and נָתְנ֖וּ. Each verb indicates a specific action of the forces against the temple.
The structure reflects a sequence of actions: rising up, desecrating, abolishing, and setting up, which portrays a clear progression of events leading to the ultimate act of desolation.
Septuagint Backgroundgenerated
The Septuagint translates זְרוֹעַ as βραξίονες (brachiones), which also means 'arms' or 'forces.' This choice aligns with the military context of the prophecy, emphasizing the strength of the forces involved.
The translation of חִלְּל֞וּ as μιανοῦσι suggests a similar meaning of profaning, reinforcing the idea of desecration of the holy place.
In plain words — the whole versegenerated
Daniel 11:31 describes a time when military forces will rise up against the temple, leading to the stopping of daily sacrifices and the setting up of an abomination that causes desolation. This reflects a significant moment of conflict in the history of the Jewish people.
Frequently Asked Questionsgenerated
It indicates a military or political power that will oppose the temple and its practices, leading to significant changes in worship.
This term refers to an idol or detestable thing set up in the holy place, signifying a profound violation of sacred worship.
The daily sacrifice represents the ongoing worship and devotion of the people to God, and its abolition signifies a break in their covenant relationship.
It highlights a critical moment in their history where external forces threaten their religious practices and identity.
Reflection Questionsgenerated
- How do I see the importance of maintaining my own spiritual practices in the face of challenges?
- What can I learn from the consequences of abandoning sacred traditions?
- In what ways might I be tempted to compromise my beliefs due to external pressures?
- How can I stand firm in my faith, like those who resisted the forces described in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the implications of the prophecy and the actions of Antiochus against the Jewish people.
“[Jesus] breathed on the disciples and said to them, ‘Receive the Holy Spirit.’ ” As soon as these things were done, everything was finished. The altar was broken, and the veil of the temple was torn from top to bottom.Early Church Fathers on Daniel 11 →
Verse 31. "And arms shall stand on his part, and they shall defile (Vulgate: that (?) they may defile) the sanctuary of strength, and they shall take away the continual sacrifice,Early Church Fathers on Daniel 11 →
Daniel then went on to show that Antiochus destroyed the Jewish commonwealth and way of life when he said, And through him the sacrifice was disordered by transgression.Early Church Fathers on Daniel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 11:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd arms shall stand on his part,.... Powerful armies sent by him into Judea; garrisons of soldiers placed in Jerusalem; mighty generals and commanders who fought for him, as Lysias, Philip the
Read John Gill on Daniel 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
Read Robert Jamieson on Daniel 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleArms shall stand on his part, and they shall pollute the sanctuary of strength, i.e. Antiochus shall come with armed power to assist the deserters, and force the faithful Jews by his garrisons. Shall take away the daily sacrifice; for he polluted the sanctuary by taking away the holy vessels, and forbidding the public worship; but he added a third pollution, by setting up in the temple the abomination of desolation, i.e. the abominable idol of Jupiter Olympius, with many more, /APC ,41, to the end; /APC 2Mac v. 24.
Read Matthew Poole on Daniel 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 11:31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate.Ver. 31. And arms shall stand on his part,] i.e., Antiochus’ s princes and commanders, whom he sent to spoil Jerusalem; such as were Philip the Phrygian, Andronicus, Apollonius, Bacchides, &c., who made havoc of God’ s people, and revelled in their ruins. And they shall place the abomination of desolation.] The abominable idol of Jupiter Olympius. The like whereunto was done here in England in those Marian times, of abhorred memory, which yet lasted no longer than those of Antiochus, scil., five…
Read John Trapp on Daniel 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Arms.—A further statement of the assistance which the king obtains in his attacks upon all sacred institutions. The word “arms,” as in Daniel 11:5, means “assistance,” especially military assistance, or some other aid, with which is contrasted in the next verse the help given by the apostates. The sanctuary of strength.—In the Hebrew (see Theodotion) there are two nouns in apposition. Apparently the two words are a name for the Temple, which is so called because it was the spiritual support of God’s people, as well as a very powerful fortress. (See Isaiah 25:4, &c.; Psalms 31:2-4; and compare 1Ma 1:44; 1Ma 6:7; 2Ma 6:4, which speak of the various deeds of Antiochus upon this occasion.)…
Read Charles John Ellicott on Daniel 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. And arms shall stand on his part] After Antiochus, arms, that is, the Romans, shall stand up: for arms in this prophecy every where denote military power; and standing up, the power in activity and conquering. Both Sir Isaac Newton and Bp. Newton agree, that what follows is spoken of the Romans. Hitherto Daniel has described the actions of the kings of the north and of the south, that of the kings of Syria and Egypt; but, upon the conquest of Macedon by the Romans, he has left off describing the actions of the Greeks, and begun to describe those of the Romans in Greece, who conquered Macedon, Illyricum, and Epirus, in the year of the era of Nabonassar, 580. Thirty-five years…
Read AdamClarke on Daniel 11 →CambridgeThe Cambridge Bible for Schools and Colleges31. And arms—i.e. forces (Daniel 11:15; Daniel 11:22)—(coming) from him shall stand up] or (following the interpunction expressed by the Heb. accents), shall stand up at his instance (Isaiah 30:1, Heb.); ‘stand up,’ i.e. be set on foot, organized (cf. in the causative conj. Daniel 11:11). The ‘arms’ are the armed force sent by Antiochus to take possession of Jerusalem (see the next note). and they shall pollute the sanctuary (even) the stronghold] The Temple at this time was fortified with high walls, which were broken down by the soldiers of Antiochus, but afterwards rebuilt (1Ma 4:60; 1Ma 6:7): hence it is called a ‘stronghold.’ For the facts, see 1Ma 1:29 ff. Apollonius (2Ma 5:24)…
Read Cambridge on Daniel 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd arms shall stand on his part - Up to this verse there is a general agreement among commentators, that the reference is to Antiochus Epiphanes.
Read Albert Barnes on Daniel 11 →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
His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation.
“Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.
His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation.
His forces will rise up and profane the fortified sanctuary, stopping the daily sacrifice. In its place they will set up the abomination that causes desolation.
Tyndale line
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt-offering, and they shall set up the abomination that maketh desolate.
And arms shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt offering; and they shall set up the abomination that maketh desolate.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice , and they shall place the abomination that maketh desolate.
And armes shall stand on his part, and they shall pollute the Sanctuarie of strength, and shall take away the dayly sacrifice, and they shall set vp the abominable desolation.
Strictly literal
And forces shall stand on his part, and they shall profane the sanctuary, the fortress, and shall take away the continual [sacrifice], and they shall place the abomination that maketh desolate.
And strong ones out of him stand up, and have polluted the sanctuary, the stronghold, and have turned aside the continual [sacrifice], and appointed the desolating abomination.
And strong ones stand up out of him, and have defiled the sanctuary, the stronghold, and have turned aside the continual [sacrifice], and appointed the desolating abomination.
And the army divisions will proceed from him, and they will defile the sanctuary, the fortress, and remove the continual sacrifice, and they will set up the desolating abomination.
His forces will rise up and profane the fortress sanctuary. They will take away the regular burnt offering, and they will set up the abomination that causes desolation.
From the Latin
And arms shall stand on his part, and they shall defile the sanctuary of strength, and shall take away the continual sacrifice, and they shall place there the abomination unto desolation.
Simplified
His forces will occupy and defile the Temple fortress. They will put a stop to the continual service, and set up a form of idolatry that causes devastation.
And armies sent by him will take up their position and they will make unclean the holy place, even the strong place, and take away the regular burned offering and put in its place an unclean thing causing fear.
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 (MT) of Daniel 11:31 states that forces will rise up to desecrate the temple fortress, abolish the daily sacrifice, and set up the abomination of desolation. The Septuagint (LXX) largely agrees with the MT, matching 11 of the 11 words in a word-by-word correspondence, although the exact wording and order may differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional textual variants for this verse, indicating that the MT and LXX are the primary witnesses for this passage.
וּזְרֹעִ֖ים מִמֶּ֣נּוּ יַעֲמֹ֑דוּ וְחִלְּל֞וּ הַמִּקְדָּ֤שׁ הַמָּעוֹז֙ וְהֵסִ֣ירוּ הַתָּמִ֔יד וְנָתְנ֖וּ הַשִּׁקּ֥וּץ מְשׁוֹמֵֽם׃
11 of the 11 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 Daniel 11:31
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.
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Conj | N-cp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
for'-sis (chayil):
(1) The word is used as a military term, equivalent to army, in 2Ki 25:23,16 (where the King James Version reads "armies"); 2Ch 17:2; Jer 40:7, etc.
See ARMY.
(2) In Isa 60:5,11, it is rendered in the Revised Version (British and American) by "wealth," and in Ob verse 11, by "substance."
Forces
Of the Gentiles (Isa. 60:5, 11; R.V., “the wealth of the nations”) denotes the wealth of the heathen. The whole passage means that the wealth of the Gentile world should be consecrated to the service of the church.
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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)
Conj | V-Piel-3cp — Verb · Piel · sequential perfect third person common pluralHc/Vpq3cp
pro-fan' (verb chalal, adjective chalal, chol; bebeloo, bebelos): From profanus, "before (i.e. outside) the temple," therefore unholy, polluted, secular, is of frequent occurrence (verb and adjective) in both the Old Testament and the New Testament. It occurs as the translation of chol in the King James Version only in Eze (22:26, the Revised Version (British and American) "common"; 42:20; 44:23; 48:15, the Revised Version (British and American) "for common use"); as the translation of chalal in Le 21:7,14, the Revised Version margin "polluted"; and Eze 21:25, where, for the King James Version "thou profane wicked prince of Israel," the Revised Version (British and American) has "thou, O deadly wounded wicked one, the prince of Israel." "To profane" (chalal) is seen in
מִקְדָּשׁ (miqdash) refers to a sacred place or sanctuary, often associated with the temple or tabernacle of Jehovah. It can denote a consecrated space, including those dedicated to idols, and is derived from a root meaning to consecrate. The term encompasses various types of holy places, such as chapels and asylums.
מִקְדָּשׁ 74 n.m. sacred place, sanctuary
base
H4720 מִקְדָּשׁ sacred place, sanctuary
4720 miqdash mik-dawsh'
or miqqdash (Exod. 15:17) {mik-ked-awsh'}; from 6942; a
consecrated thing or place, especially, a palace, sanctuary
(whether of Jehovah or of idols) or asylum:--chapel, hallowed
part, holy place, sanctuary.
see HEBREW for 06942
מִקְדָּשׁ (miq.dash) — sanctuary.
1) sacred place, sanctuary, holy place
1a) sanctuary
1a1) of the temple
1a2) of the tabernacle
1a3) of Ezekiel's temple
1a4) of Jehovah
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sank'-tu-a-ri, sank'-tu-a-ri (miqdash, miqqedhash, qodhesh, "holy place"; hagion):
1. Nature of Article
2. The Graf-Wellhausen Hypothesis
The Three Stages
3. Difficulties of the Theory
(1) Slaughter Not Necessarily Sacrificial
(2) Sacrifice and Theophany
(3) Alleged Plurality of Sanctuaries
(4) The Altar of God's House
(5) Local Altars in Deuteronomy
4. The Alternative View
(1) Lay Sacrifice
(2) Three Pilgrimage Festivals
5. The Elephantine Papyri
The Elephantine Temple
LITERATURE
1. Nature of Article:
The present article is designed to supplement the articles on ALTAR; HIGH PLACE; PENTATEUCH; TABERNACLE; TEMPLE, by giving an outline of certain rival views of the course of law and history as regards the place of worship. The subject has a special importance because it was made the turning-point of Wellhausen's discussion of the development of Israel's literature, history and religion. He himself writes…
Sanctuary
Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God’s holy habitation in heaven (Ps. 102:19). In the final…
A holy place devoted to God. It appears to be the name sometimes of the entire temple, Ps 73.17; Heb 9.1; sometimes of the "Holy place," where the altar on incense, the golden candlestick, and the showbread stood, 2Ch 26:18 Heb 9:2; and sometimes of the "Holy of Holies," the most secret and retired part of the temple, in which was the ark of the covenant, and where none but the high priest might enter, and he only once a year on the day of solemn expiation. The same name was also given to the most sacred part of the tabernacle set up in the wilderness, Le 4:6. See TABERNACLE, and TEMPLE.
The temple or earthly sanctuary is an emblem of heaven, Ps 102:19
מָעוֹז (ma`owz) refers to a place or means of safety and protection, often implying a stronghold or refuge. It can denote both a physical fortified place and a figurative sense of security, such as divine protection. The term is built from the root associated with strength and fortification.
מָעוֹז n.m. place or means of safety, protection
base
H4581 מָעוֹז place or means of safety, protection
4581 ma`owz maw-oze'
(also mauwz {maw-ooz'}); or mahoz {maw-oze'} (also ma,uz
{maw-ooz'}; from 5810; a fortified place; figuratively, a
defence:--force, fort(-ress), rock, strength(-en), (X most)
strong (hold).
see HEBREW for 05810
מָעוֹז (ma.oz) — security.
1) place or means of safety, protection, refuge, stronghold
1a) place of safety, fastness, harbour, stronghold
1b) refuge (of God) (fig.)
1c) human protection (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
strong'-hold.
See FORTIFIED CITIES, IV, 1.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Hiphil-3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
a-bol'-ish (chathath, "to be broken down," "made void," "My righteousness shall not be abolished" (Isa 51:6), i.e. as shown in God's faithfulness to His promises; machah, "to erase," "blot out," "that your works may be abolished" (Eze 6:6) katargeo, "to render inoperative," "bring to nought," "make of no effect," "when he shall have abolished all rule" (1Co 15:24), every power opposed to God's kingdom; "having abolished in his flesh the enmity" (Eph 2:15)): By His death, Christ did away with the race separation due to historic ordinances and ceremonial laws (as of circumcision and uncircumcision); through the cross He wrought the reconciliation, and secured that common…
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
שִׁקּוּץ (shiqquwts) refers to a detested or abominable thing, particularly in the context of idolatry. It is derived from a root meaning 'disgusting' or 'filthy.' The term is used to describe both idols and things that are considered detestable, highlighting its strong negative connotation.
שִׁקּוּץ, שִׁקֻּץ n.m. detested thing
base
H8251 שִׁקּוּץ, שִׁקֻּץ detested thing
8251 shiqquwts shik-koots'
or shiqquts {shik-koots'}; from 8262; disgusting, i.e.
filthy; especially idolatrous or (concretely) an idol:--
abominable filth (idol, -ation), detestable (thing).
see HEBREW for 08262
שִׁקּוּץ (shiq.quts) — abomination.
detestable thing or idol, abominable thing, abomination, idol, detested thing
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.
The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the…
Abomination
This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless…
A term applied in Scripture to objects of great detestation. Idols and their worship were so named, because they robbed God of his honor, while the rites themselves were impure and cruel, De 7:25,26 12:31. The term was used respecting the Hebrews in Egypt, Ge 43:32 Ex 8:26, either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Ge 46:34, because they were "wandering shepherds," a race of whom had grievously oppressed Egypt.
→ Things that are, to God
Idolatry De 7:25; 27:15; 32:16
Unjust weights and measures De 25:13-16; Pr 11:1; 20:1,23
Incest Le 18:6-18
Lying with a woman in her menses Le 18:18,20
Adultery Le 18:20
Sodomy Le 18:22,23
Offering seed to Molech Le 18:21
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-m — Verb · Piel · participle (active) masculine singularHVprmsa