Ezekiel 16:20 — Word Study
WLCוַתִּקְחִ֞י אֶת־ בָּנַ֤יִךְ וְאֶת־ בְּנוֹתַ֙יִךְ֙ אֲשֶׁ֣ר יָלַ֣דְתְּ לִ֔י וַתִּזְבָּחִ֥ים לָהֶ֖ם לֶאֱכ֑וֹל הַמְעַ֖ט מִתַּזְנוּתָֽיִךְ׃
BSAYou even tooklâqach▸ [received, got] the sonsbên [male children, descendants] and daughtersbath [female children, offspring] you boreyâlad■ [gave birth to, begot] and sacrificedzâbach▸ [offered, slaughtered] as food to idolsʼâkal [to be devoured, consumed, false gods, pagan deities] Was your prostitutiontaznûwth [fornication, spiritual unfaithfulness] not enoughmᵉʻaṭ [a small matter, insignificant]
| Greek | English | Parsing |
|---|---|---|
| וַתִּקְחִ֞י | and you took | Verb, Qal, sequential imperfect second person feminine singular |
| אֶת־ | the object marker | Particle |
| בָּנַ֤יִךְ | sons your | Noun common masculine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בְּנוֹתַ֙יִךְ֙ | daughters your | Noun common feminine plural construct, suffix |
| אֲשֶׁ֣ר | whom | Particle |
| יָלַ֣דְתְּ | you had borne | Verb, Qal, perfect second person feminine singular |
| לִ֔י | to me | Preposition, suffix |
| וַתִּזְבָּחִ֥ים | and you sacrificed them | Verb qal sequential imperfect second person feminine singular, suffix |
| לָהֶ֖ם | to them | Preposition, suffix |
| לֶאֱכ֑וֹל | to devour | Preposition, verb qal infinitive construct common |
| הַמְעַ֖ט | ¿ little | Particle, noun common masculine singular absolute |
| מִתַּזְנוּתָֽיִךְ׃ | from prostitution your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough? |
| KJV | Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, |
| ASV | Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Were thy whoredoms a small matter, |
| YLT | And thou dost take thy sons and thy daughters Whom thou hast born to Me, And dost sacrifice them to them for food. Is it a little thing because of thy whoredoms, |
| WEB | “‘“Moreover you have taken your sons and your daughters, whom you have borne to me, and you have sacrificed these to them to be devoured. Was your prostitution a small matter, |
| BBE | And you took your sons and your daughters whom I had by you, offering even these to them to be their food. Was your loose behaviour so small a thing, |
Where they part company is in the term for spiritual unfaithfulness — see How Translations Differ.
The sentence has a main clause followed by a participial phrase and a rhetorical question, emphasizing the gravity of the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Ezekiel 16:20
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 — God's Judgment Against Jerusalemgenerated
Ezekiel 16:20 describes God's lament over Jerusalem's actions, where she sacrifices her own children to idols. This act is seen as a deep betrayal of the covenant relationship God established with her. The surrounding verses further illustrate the severity of her unfaithfulness and the consequences of her actions, emphasizing the gravity of abandoning God for false worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:21 | You slaughtered My children and delivered them up through the fire to idols. |
| 2 | Ezekiel 23:4 | The older was named Oholah, and her sister was named Oholibah. They became Mine and gave birth to sons and daughters. As for their identities, Oholah is Samaria, and Oholibah is Jerusalem. |
| 3 | Genesis 17:7 | I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you. |
| 4 | Exodus 13:2–12 | “Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.” |
| 5 | Deuteronomy 29:11–12 | your children and wives, and the foreigners in your camps who cut your wood and draw your water— |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — תַּזְנוּת, taznuwthgenerated
The Hebrew word תַּזְנוּת (*taznuwth*) refers to fornication or harlotry and is derived from a root meaning to commit sexual immorality. It encompasses both physical and spiritual unfaithfulness, particularly in the context of idolatry. In this verse, it highlights Jerusalem's betrayal by turning to pagan practices.
The use of this term indicates that Jerusalem's actions are not just physical acts but represent a deeper spiritual infidelity. The word is often used in the prophetic literature to describe the relationship between God and His people, where idolatry is equated with unfaithfulness.
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 main verb of the verse is תִּקְחִ֞י, you took, which governs the actions that follow. The structure includes a noun phrase indicating the objects being taken, followed by a series of actions that describe what was done with those objects.
The Hebrew word order places emphasis on the act of taking and sacrificing, showing the gravity of the actions being described. The sentence unfolds with a clear progression from the act of taking to the act of sacrificing, culminating in a rhetorical question about the sufficiency of her unfaithfulness.
Septuagint Backgroundgenerated
The Septuagint translates תַּזְנוּת as πορνεία (*porneia*), which also means fornication. This choice reflects a consistent interpretation of idolatry as spiritual unfaithfulness, aligning with the Hebrew meaning.
The LXX captures the essence of the original Hebrew, emphasizing the serious nature of Jerusalem's actions in the context of her relationship with God.
In plain words — the whole versegenerated
Ezekiel 16:20 describes how Jerusalem took her own children, whom she bore to God, and sacrificed them to idols. This act of spiritual unfaithfulness is highlighted as a significant betrayal of her relationship with God.
Frequently Asked Questionsgenerated
This refers to the act of offering her sons and daughters to idols, which symbolizes a deep spiritual betrayal and unfaithfulness to God.
Idolatry is seen as a form of spiritual unfaithfulness, similar to how prostitution represents betrayal in a marital relationship.
The consequences include divine judgment and the loss of her covenant relationship with God, as highlighted throughout the book of Ezekiel.
This verse encapsulates the themes of unfaithfulness and judgment that permeate the book, illustrating the seriousness of turning away from God.
Reflection Questionsgenerated
- In what ways can I identify spiritual unfaithfulness in my own life?
- How does understanding the seriousness of idolatry impact my relationship with God?
- What steps can I take to ensure I remain faithful in my commitments to God?
- How can I help others recognize the dangers of spiritual unfaithfulness?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss themes of spiritual unfaithfulness and idolatry. Their quotations provide insight into how this verse was understood in the context of Christian teaching.
And it came to pass, says the Lord God, that you took your sons and your daughters, whom you bore to me, and you sacrificed them to be devoured.Early Church Fathers on Ezekiel 16 →
By the name of such adulterers we are to understand every kind of carnal and lustful concupiscence. Indeed, since the Scriptures so constantly give to idolatry the name of fornication, and since the apostle Paul calls avarice idolatry,Early Church Fathers on Ezekiel 16 →
When the soul disregards the higher law by which it is governed and prostitutes itself as though for a price, then it corrupts itself.Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover thou hast taken thy sons and thy daughters,.... Their own flesh and blood; which were more than to take their clothes, and cover their idols with them, and their food, and set it before them
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy sons; they were hers by birth, and should have been hers in affection, care, and preservation; but as idolatry is from the father of lies, the old murderer, it is even cruel, and spares neither sons or daughters. Sons, that are usually the father’ s darlings, are always the strength and glory of the family, without respect to him that begat them, were by this adulteress designed to please the idol. Thy daughters, usually the mother’ s great delight, whose tender sex required better usage, unregarded, are by a cruel mother in idolatrous abominations destroyed. Whom thou hast borne unto me; which were mine, born within covenant, before the lewd mother was divorced, born to be of my…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter,Ver. 20. Whom thou hast born unto me.] Who at their birth were mine by virtue of my covenant, and who should therefore have been consecrated unto me. Polanus here giveth this good note: A Church, though it be idolatrous, may bring forth children to God, by bestowing upon them the sacrament of initiation or regeneration; and God will acknowledge them for his children, till such time as he hath given a bill of divorce to that Church. This is done whereas she openly betaketh herself to the bed of…
Read John Trapp on Ezekiel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Hast sacrificed unto them, i.e., hast sacrificed the children unto the idols. This was a terrible development of the later idolatries of Israel. At first the custom appears to have been a ceremony of passing young children through the fire to thereby consecrate them to Moloch; but afterwards it became an actual sacrifice of them in the fire to the idol. The Lord speaks of them in Ezekiel 16:20, as “thy children whom thou hast borne unto Me;” they were indeed Israel’s children, but still children whom God had given to her. Then in Ezekiel 16:21, by a most significant change of the pronoun, He calls them “My children,” the sin itself being aggravated by giving to the idol that which…
Read Charles John Ellicott on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges20 seq. The sacrifice of children Jehovah is the husband of the idealized community, and the individual members are his children. Human sacrifices, though rare, were not altogether unknown in early Israel, as the instance of Jephthah proves (Judges 11). They were probably more common among the Canaanites and neighbouring peoples, though perhaps even among them resorted to only on occasions of great trial, in the hope of appeasing the anger or securing the favour of the deity (cf. the tragic story of the king of Moab, 2 Kings 3:27). Instances of human sacrifices do not occur in the early history of Israel, for neither the slaughter of Agag (1 Samuel 15:33) nor the hanging of seven…
Read Cambridge on Ezekiel 16 →Albert Barnes1798–1870Barnes' Notes on the BibleBorne unto me - me is emphatic. The children of Yahweh have been devoted to Moloch. The rites of Moloch were twofold; (1) The actual sacrifice of men and children as expiatory sacrifices to, false gods.
Read Albert Barnes on Ezekiel 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. These hast thou sacrificed — Diodorus (13:37, 39) tells us of the human sacrifices offered to the Carthaginian Baal, or Moloch.
Read Daniel Denison Whedon on Ezekiel 16 →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
You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough?
“‘“Moreover you have taken your sons and your daughters, whom you have borne to me, and you have sacrificed these to them to be devoured. Was your prostitution a small matter,
You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough?
“‘You took your sons and your daughters whom you bore to me and you sacrificed them as food for the idols to eat. As if your prostitution not enough,
Tyndale line
Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,
Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Were thy whoredoms a small matter,
Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Were thy whoredoms a small matter,
Moreover thou hast taken thy sons and thy daughters, whom thou hast borne to me, and these hast thou sacrificed to them to be devoured. Is this of thy lewdness a small matter,
Moreouer thou hast taken thy sonnes and thy daughters, whome thou hast borne vnto me, and these hast thou sacrificed vnto them, to be deuoured: is this thy whoredome a small matter?
Strictly literal
And thou didst take thy sons and thy daughters, whom thou hadst borne unto me, and these didst thou sacrifice unto them, to be devoured. Were thy whoredoms a small matter,
And thou dost take thy sons and thy daughters Whom thou hast born to Me, And dost sacrifice them to them for food. Is it a little thing because of thy whoredoms,
And you take your sons and your daughters whom you have born to Me, || And sacrifice them to them for food. Is it a little thing because of your whoredoms,
And thou didst take thy sons and thy daughters, whom thou hadst born unto me, and didst slaughter these unto them to be devoured; [but] were thy acts of lewdness not yet enough?
Then you took your sons and daughters whom you bore for me, and you sacrificed them to the images to be devoured as food. Are your acts of prostitution a small matter?
From the Latin
And thou hast taken thy sons, and thy daughters, whom thou hast borne to me: and best sacrificed the same to them to be devoured. Is thy fornication small?
Simplified
You sacrificed your sons and daughters—the children you had for me—offering them as food for idols to eat. Wasn't your prostitution evil enough?
And you took your sons and your daughters whom I had by you, offering even these to them to be their food. Was your loose behaviour so small a thing,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 10 of the 13 words matching. This shows a strong consistency in the core message of the text, though the Septuagint's arrangement reflects its own stylistic choices.
וַתִּקְחִ֞י אֶת־ בָּנַ֤יִךְ וְאֶת־ בְּנוֹתַ֙יִךְ֙ אֲשֶׁ֣ר יָלַ֣דְתְּ לִ֔י וַתִּזְבָּחִ֥ים לָהֶ֖ם לֶאֱכ֑וֹל הַמְעַ֖ט מִתַּזְנוּתָֽיִךְ׃
10 of the 13 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 Ezekiel 16:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2fs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
See BORN.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-ConsecImperf-2fs | Suff — Verb qal sequential imperfect second person feminine singular · suffixHc/Vqw2fs/Sp3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Part | N-ms — Particle · noun common masculine singular absoluteHTi/Ncmsa
תַּזְנוּת (taznuwth) refers to fornication or harlotry, and is derived from the root meaning to commit sexual immorality. It can also figuratively denote idolatry. The term appears in contexts related to both sexual and spiritual unfaithfulness.
[תַּזְנוּת] n.f.abstr. fornication
base
H8457 תַּזְנוּת
8457 taznuwth taz-nooth'
or taznuth {taz-nooth'}; from 2181; harlotry, i.e.
(figuratively) idolatry:--fornication, whoredom.
see HEBREW for 02181
תַּזְנוּת (taz.nut) — fornication.
fornication, harlotry
Prep | N-fs | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs