Ezekiel 4:14 — Word Study
WLCוָאֹמַ֗ר אֲהָהּ֙ אֲדֹנָ֣י יְהוִ֔ה הִנֵּ֥ה נַפְשִׁ֖י לֹ֣א מְטֻמָּאָ֑ה וּנְבֵלָ֨ה וּטְרֵפָ֤ה לֹֽא־ אָכַ֙לְתִּי֙ מִנְּעוּרַ֣י וְעַד־ עַ֔תָּה וְלֹא־ בָ֥א בְּפִ֖י בְּשַׂ֥ר פִּגּֽוּל׃ ס
BSAAhʼăhâhh LordʼĂdônây [Adonay, Master] GODYᵉhôvih [Yehovah] I saidʼâmar▸ Inephesh have neverlôʼ [from my youth] defiled myselfṭâmêʼ [made unclean, polluted] From my youthnâʻûwr [the time of being young] untilʻad nowʻattâh I have notlôʼ eatenʼâkal■ anything found deadnᵉbêlâh [a carcass, unclean] or mauled by wild beastsṭᵉrêphâh [torn apart, ferocious animals] Nolôʼ uncleanpiggûwl [abominable, foul] meatbâsâr [flesh, food] has ever enteredbôwʼ■ my mouthpeh [lips, the edge of my being]
| Greek | English | Parsing |
|---|---|---|
| וָאֹמַ֗ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֲהָהּ֙ | alas! | Particle |
| אֲדֹנָ֣י | O Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| הִנֵּ֥ה | here! | Particle |
| נַפְשִׁ֖י | self my | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| מְטֻמָּאָ֑ה | [has been] made unclean | Verb, Pual, participle (passive) feminine singular |
| וּנְבֵלָ֨ה | and a carcass | Conjunction, noun common feminine singular absolute |
| וּטְרֵפָ֤ה | and a torn animal | Conjunction, noun common feminine singular absolute |
| לֹֽא־ | not | Particle |
| אָכַ֙לְתִּי֙ | I have eaten | Verb, Qal, perfect first person common singular |
| מִנְּעוּרַ֣י | since youth my | Preposition, noun common masculine plural construct, suffix |
| וְעַד־ | and until | Conjunction, preposition |
| עַ֔תָּה | now | Adverb |
| וְלֹא־ | and not | Conjunction, particle |
| בָ֥א | it has gone | Verb, Qal, perfect third person masculine singular |
| בְּפִ֖י | in mouth my | Preposition, noun common masculine singular construct, suffix |
| בְּשַׂ֥ר | [the] flesh of | Noun common, masculine singular construct |
| פִּגּֽוּל׃ ס | unclean meat | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Ah, Lord GOD,” I said, “I have never defiled myself. From my youth until now I have not eaten anything found dead or mauled by wild beasts. No unclean meat has ever entered my mouth.” |
| KJV | Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. |
| ASV | Then said I, Ah Lord Jehovah! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abominable flesh into my mouth. |
| YLT | And I say, 'Ah, Lord Jehovah, lo, my soul is not defiled, and carcase, and torn thing, I have not eaten from my youth, even till now; nor come into my mouth hath abominable flesh.' |
| WEB | Then I said, “Ah Lord Yahweh! Behold, my soul has not been polluted; for from my youth up even until now I have not eaten of that which dies of itself, or is torn of animals. No abominable meat has come into my mouth!” |
| BBE | Then I said, Ah, Lord! see, my soul has never been unclean, and I have never taken as my food anything which has come to a natural death or has been broken by beasts, from the time when I was young even till now; no disgusting flesh has ever come into my mouth. |
Where they part company is on the rendering of מְטֻמָּאָ֑ה — see How Translations Differ.
The sentence is structured around a main declaration followed by supporting phrases that detail Ezekiel's claims of purity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 4:14
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 — Ezekiel's Defense of Puritygenerated
Ezekiel 4:14 captures a moment where Ezekiel responds to God's command regarding the Israelites' defiled bread. He emphasizes his adherence to dietary laws from his youth, asserting that he has never eaten anything unclean. This declaration of purity serves as a contrast to the unclean practices that God is addressing in the context of the Israelites' exile and punishment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 9:8 | While they were killing, I was left alone. And I fell facedown and cried out, “Oh, Lord GOD, when You pour out Your wrath on Jerusalem, will You destroy the entire remnant of Israel?” |
| 2 | Ezekiel 20:49 | Then I said, “Ah, Lord GOD, they are saying of me, ‘Is he not just telling parables?’” |
| 3 | Jeremiah 1:6 | “Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!” |
| 4 | Acts 10:14 | “No, Lord!” Peter answered. “I have never eaten anything impure or unclean.” |
| 5 | Exodus 22:31 | You are to be My holy people. You must not eat the meat of a mauled animal found in the field; you are to throw it to the dogs. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מְטֻמָּאָ֑ה, me.tu.ma.'Ahgenerated
The word מְטֻמָּאָ֑ה (me.tu.ma.'Ah) is a passive participle derived from the root טָמֵא (tame'), which means to be unclean or defiled. It indicates a state of being made impure, often in a ceremonial or moral sense. In this verse, it emphasizes Ezekiel's claim of never having been made unclean.
The use of this word highlights the seriousness of dietary laws in the Hebrew Bible, particularly in Leviticus, where cleanliness is crucial for maintaining a right relationship with God. Ezekiel's insistence on his purity underscores his faithfulness and adherence to these laws.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מְטֻמָּאָ֑ה, rendering it as 'defiled' or 'made unclean.' The BSB, KJV, and ASV all use 'defiled,' while the YLT and WEB also maintain this meaning.
Sentence Structuregenerated
The verse consists of a main clause introduced by the finite verb וָאֹמַ֗ר (and I said), followed by a series of phrases detailing Ezekiel's claims about his dietary practices. The structure emphasizes his continuous state of purity from youth until the present.
The use of the conjunctions and the sequential flow of the clauses create a clear argument, reinforcing Ezekiel's steadfastness in maintaining his purity against the backdrop of the Israelites' defilement.
Septuagint Backgroundgenerated
The Septuagint translates מְטֻמָּאָ֑ה with the Greek word οὐ, indicating a negation of being unclean. This choice reflects a direct engagement with the concept of purity and defilement as understood in the Greek context.
The translation suggests a continuity in the understanding of dietary laws and purity between the Hebrew and Greek texts, though the Septuagint's wording may reflect a broader interpretation of Ezekiel's claim.
In plain words — the whole versegenerated
Ezekiel 4:14 shows Ezekiel pleading with God, asserting that he has never made himself unclean by eating anything forbidden. He emphasizes his lifelong adherence to dietary laws, claiming that nothing unclean has ever entered his mouth.
Frequently Asked Questionsgenerated
Ezekiel refers to the ceremonial laws regarding food, indicating he has never eaten anything that would make him unclean according to those laws.
Dietary purity is crucial for maintaining a relationship with God, as outlined in the Law. Ezekiel's claim emphasizes his faithfulness amidst the Israelites' unfaithfulness.
This verse reflects the themes of judgment and restoration in Ezekiel, where the prophet's faithfulness contrasts with the unclean practices of the people.
Ezekiel's commitment serves as a reminder of the importance of adhering to one's convictions and maintaining purity in various aspects of life.
Reflection Questionsgenerated
- What practices do I maintain to ensure my own spiritual purity?
- How do I respond when my beliefs are challenged, as Ezekiel did?
- In what ways can I better understand and apply the dietary laws in my own life?
- How does Ezekiel's example inspire me to stand firm in my convictions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said I, ah, Lord God!.... The interjection "ah" is expressive of sighing and groaning, as Jarchi; or of deprecation, as the Targum, which paraphrases it, ""and I said", receive my prayer, O Lord
Read John Gill on Ezekiel 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.
Read Robert Jamieson on Ezekiel 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAh Lord God he deprecateth this, and entreats it may not be enjoined him. He proposeth his legal purity, as one argument; in obedience to ceremonial precepts, he had kept himself clean, and now prays that he may not have his obedience tried by enjoining to eat what is abominable. From my youth up; he took early care of this, and had persevered to this age; therefore prays mitigation, and some change in his diet or dressing of it. That which dieth of itself; forbidden as polluted, . Torn in pieces; forbidden by the law also, as .
Read Matthew Poole on Ezekiel 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 4:14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.Ver. 14. Ah Lord God! behold, my soul hath not been polluted.] Neither had it been here by eating suchlike bread, because God bade him do it, and his command legitimateth anything. But a good soul feareth and deprecateth all kind of pollution: "Keep thyself pure"; "Abstain from all appearance of evil." The prophet in this prayer of his is very pathetic, Ah Domine Iehovi: not Iehova, but Iehovi. See the similar passage in Genesis 15:2; Genesis 15:8 Deuteronomy…
Read John Trapp on Ezekiel 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. My soul hath not been polluted] There is a remarkable similarity between this expostulation of the prophet and that of St. Peter, Acts 10:14.
Read AdamClarke on Ezekiel 4 →
CambridgeThe Cambridge Bible for Schools and Colleges14. abominable flesh] This word “abomination” is applied to the sacrificial flesh kept over till the third day (Leviticus 7:18; Leviticus 19:7), and in Isaiah 65:4 broth of “abominations” is coupled with swine’s flesh. The meaning seems to be “carrion.” The word occurs only these four times.
Read Cambridge on Ezekiel 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleAbominable flesh - Flesh that had become corrupt and foul by overkeeping. Compare Leviticus 19:7.
Read Albert Barnes on Ezekiel 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14, 15. Ezekiel, a priest, was well acquainted with the Levitical legislation (Leviticus 17:15; Leviticus 22:8), and had been an ardent keeper of the law (Leviticus 7:18; Leviticus 7:24; Leviticus 11:39-40; Leviticus 19:7).
Read Daniel Denison Whedon on Ezekiel 4 →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
“Ah, Lord GOD,” I said, “I have never defiled myself. From my youth until now I have not eaten anything found dead or mauled by wild beasts. No unclean meat has ever entered my mouth.”
Then I said, “Ah Lord Yahweh! Behold, my soul has not been polluted; for from my youth up even until now I have not eaten of that which dies of itself, or is torn of animals. No abominable meat has come into my mouth!”
“Ah, Lord GOD,” I said, “I have never defiled myself. From my youth until now I have not eaten anything found dead or mauled by wild beasts. No unclean meat has ever entered my mouth.”
And I said, “Ah, sovereign Lord, I have never been ceremonially defiled before. I have never eaten a carcass or an animal torn by wild beasts; from my youth up, unclean meat has never entered my mouth.”
Tyndale line
Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.
Then said I, Ah Lord Jehovah! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abominable flesh into my mouth.
Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abominable flesh into my mouth;
Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither hath abominable flesh come into my mouth.
Then said I, Ah, Lord God, beholde, my soule hath not bene polluted: for from my youth vp, euen vnto this houre, I haue not eaten of a thing dead, or torne in pieces, neither came there any vncleane flesh in my mouth.
Strictly literal
Then said I, Ah, Lord Jehovah! behold, my soul hath not been defiled, and from my youth up even until now have I not eaten of that which dieth of itself, or of that which is torn; neither came there abominable flesh into my mouth.
And I say, 'Ah, Lord Jehovah, lo, my soul is not defiled, and carcase, and torn thing, I have not eaten from my youth, even till now; nor come into my mouth hath abominable flesh.'
And I say, “Aah! Lord YHWH, behold, my soul is not defiled, and carcass, and torn thing, I have not eaten from my youth, even until now; nor has abominable flesh come into my mouth.”
Then said I, Ah Lord Eternal! behold, my soul hath not been defiled; and that which dieth of itself, or is torn in pieces, have I never eaten from my youth up even until now; and never is flesh of abomination come into my mouth.
But I said, “Alas, Lord Yahweh! I have never been unclean! I have never eaten either anything that died or anything killed by animals, from my youth until now, and foul meat has never entered my mouth!”
From the Latin
And I said: Ah, ah, ah, O Lord God, behold my soul hath not been defiled, and from my infancy even till now, I have not eaten any thing that died of itself, or was torn by beasts, and no unclean flesh hath entered into my mouth.
Simplified
“Please no, Lord God!” I answered. “I have never made myself unclean. I haven't eaten anything found dead or killed by wild animals from the time I was young until now. I've never put unclean meat in my mouth.”
Then I said, Ah, Lord! see, my soul has never been unclean, and I have never taken as my food anything which has come to a natural death or has been broken by beasts, from the time when I was young even till now; no disgusting flesh has ever come into my mouth.
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 on the wording of this verse, with 17 out of 20 words matched. This indicates a strong consistency in the transmission of this text, although the Septuagint's word order differs from the Hebrew.
וָאֹמַ֗ר אֲהָהּ֙ אֲדֹנָ֣י יְהוִ֔ה הִנֵּ֥ה נַפְשִׁ֖י לֹ֣א מְטֻמָּאָ֑ה וּנְבֵלָ֨ה וּטְרֵפָ֤ה לֹֽא־ אָכַ֙לְתִּי֙ מִנְּעוּרַ֣י וְעַד־ עַ֔תָּה וְלֹא־ בָ֥א בְּפִ֖י בְּשַׂ֥ר פִּגּֽוּל׃ ס
17 of the 20 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 4:14
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
אֲהָהּ (ahahh) is an interjection expressing pain or lament, commonly translated as 'alas!' or 'oh!'. It is described as a primitive word used exclamatorily to convey feelings of distress.
אֲהָהּ interj. alas!
base
H162 אֲהָהּ
162 'ahahh a-haw'
apparently a primitive word expressing pain exclamatorily;
Oh!:--ah, alas.
אֲהָהּ (a.hah) — alas!.
alas!, oh!, ah!
Part — ParticleHTj
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
נְבֵלָה (nevelah) refers to a carcass or corpse, applicable to both humans and animals. It can also denote carrion and, in a figurative sense, an idol. The word is derived from a root meaning 'to be flabby' and encompasses the idea of a dead body, whether it died naturally or otherwise.
נְבֵלָה n.f. carcass, corpse
base
H5038 נְבֵלָה carcass, corpse
5038 nbelah neb-ay-law'
from 5034; a flabby thing, i.e. a carcase or carrion (human
or bestial, often collectively); figuratively, an idol:--
(dead) body, (dead) carcase, dead of itself, which died,
(beast) that (which) dieth of itself.
see HEBREW for 05034
נְבֵלָה (ne.ve.lah) — carcass.
1) carcass, corpse
1a) of humans, idols, animals
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
טְרֵפָה (trephah) refers to an animal that has been torn, typically by wild beasts. It is derived from a related term and denotes prey or flesh that has been ravaged. The entries consistently emphasize its meaning related to torn animals and do not present any significant disagreements.
טְרֵפָה n.f. animal torn (by wild beasts); torn flesh
base
H2966 טְרֵפָה animal torn (by wild beasts); torn flesh
2966 trephah ter-ay-faw'
feminine (collectively) of 2964; prey, i.e. flocks devoured
by animals:--ravin, (that which was) torn (of beasts, in
pieces).
see HEBREW for 02964
טְרֵפָה (te.re.phah) — torn animal.
that which is torn, animal torn (by beasts)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
an'-i-mal: See under the various names and also the general article on ZOOLOGY.
Animal
An organized living creature endowed with sensation. The Levitical law divided animals into clean and unclean, although the distinction seems to have existed before the Flood (Gen. 7:2). The clean could be offered in sacrifice and eaten. All animals that had not cloven hoofs and did not chew the cud were unclean. The list of clean and unclean quadrupeds is set forth in the Levitical law (Deut. 14:3-20; Lev. 11).
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פִּגּוּל (pigguwl) refers to a foul or refuse thing, specifically in the context of unclean sacrificial flesh. The term is derived from a root meaning to stink, indicating something that is ceremonially unclean. It is used technically in sacrificial contexts, highlighting its specific application in the Old Testament.
פִּגּוּל n.m. foul thing, refuse, but only as term. techn. of unclean sacrificial flesh
base
H6292 פִּגּוּל foul thing, refuse, but only as term. techn. of unclean sacrificial flesh
6292 pigguwl pig-gool'
or piggul {pig-gool'}; from an unused root meaning to stink;
properly, fetid, i.e. (figuratively) unclean
(ceremonially):--abominable(-tion, thing).
פִּגּוּל (pig.gul) — refuse.
1) foul thing, refuse
1a) unclean sacrificial flesh (only use)
N-ms — Noun common · masculine singular absoluteHNcmsa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]
