Ezekiel 43:9 — Word Study
WLCעַתָּ֞ה יְרַחֲק֧וּ אֶת־ זְנוּתָ֛ם וּפִגְרֵ֥י מַלְכֵיהֶ֖ם מִמֶּ֑נִּי וְשָׁכַנְתִּ֥י בְתוֹכָ֖ם לְעוֹלָֽם׃ ס
BSANowʻattâh [at this time, from this moment on] let them removerâchaq▸ [put away, go far from] far from Memin their prostitutionzᵉnûwth [idolatrous, spiritual, unfaithfulness, whoredom] and the funeral offeringspeger [memorial, honoring, carcasses, dead bodies] for their kingsmelek [royal person, rulers] and I will dwellshâkan [live, stay, reside] among themtâvek [in the midst, surrounded by] foreverʻôwlâm [always, eternally, to the age]
| Greek | English | Parsing |
|---|---|---|
| עַתָּ֞ה | now | Adverb |
| יְרַחֲק֧וּ | let them put far away | Verb, Piel, imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| זְנוּתָ֛ם | prostitution their | Noun common feminine singular construct, suffix |
| וּפִגְרֵ֥י | and [the] corpses of | Conjunction, noun common masculine plural construct |
| מַלְכֵיהֶ֖ם | kings their | Noun common masculine plural construct, suffix |
| מִמֶּ֑נִּי | from me | Preposition, suffix |
| וְשָׁכַנְתִּ֥י | and I will dwell | Verb, Qal, sequential perfect first person common singular |
| בְתוֹכָ֖ם | in midst of them | Preposition, noun common masculine singular construct, suffix |
| לְעוֹלָֽם׃ ס | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now let them remove far from Me their prostitution and the funeral offerings for their kings, and I will dwell among them forever. |
| KJV | Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. |
| ASV | Now let them put away their whoredom, and the dead bodies of their kings, far from me; and I will dwell in the midst of them for ever. |
| YLT | Now do they put far off their whoredom, And the carcases of their kings — from Me, And I have dwelt in their midst to the age. |
| WEB | Now let them put away their prostitution, and the dead bodies of their kings far from me. Then I will dwell among them forever. |
| BBE | Now let them put their loose ways and the dead bodies of their kings far from me, and I will be among them for ever. |
The translations agree on the rendering of זְנוּתָ֛ם as related to unfaithfulness or idolatry.
The main clause is followed by two objects that specify what is to be removed, culminating in a result clause that states God's promise to dwell among His people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַק
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 43:9
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 Call for Puritygenerated
Ezekiel 43:9 emphasizes God's demand for the removal of idolatrous practices and the offerings associated with kings, highlighting the need for spiritual purity. This call is part of a larger message where God expresses His desire to dwell among His people, contingent upon their obedience and repentance. The surrounding verses illustrate the seriousness of their prior actions that had defiled His name and the restoration process needed for His presence to return.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:30–31 | Therefore, O house of Israel, I will judge you, each according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, so that your iniquity will not become your downfall. |
| 2 | Hosea 2:2 | Rebuke your mother, rebuke her, for she is not My wife, and I am not her husband. Let her remove the adultery from her face and the unfaithfulness from between her breasts. |
| 3 | Colossians 3:5–9 | Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry. |
| 4 | Ezekiel 43:7 | and He said to me, “Son of man, this is the place of My throne and the place for the soles of My feet, where I will dwell among the Israelites forever. The house of Israel will never again defile My holy name—neither they nor their kings—by their prostitution and by the funeral offerings for their kings at their deaths. |
| 5 | Ezekiel 37:23 | They will no longer defile themselves with their idols or detestable images, or with any of their transgressions. I will save them from all their apostasies by which they sinned, and I will cleanse them. Then they will be My people, and I will be their God. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — זְנוּתָ֛ם, ze.nu.Tamgenerated
The word זְנוּת (znuwth) refers to unfaithfulness or fornication, often in a spiritual context, indicating idolatry or betrayal of covenant. It is derived from a root meaning to commit adultery, encompassing both literal and metaphorical senses of infidelity.
In this verse, it signifies the spiritual unfaithfulness of the people towards God, illustrating the seriousness of their idolatrous practices that must be removed for God to restore His presence among them.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of זְנוּתָ֛ם, with all versions using terms related to 'prostitution' or 'fornication.' This reflects a consistent understanding of the spiritual unfaithfulness being addressed.
Sentence Structuregenerated
The finite verb שָׁכַנְתִּ֥י, and I will dwell, governs the sentence, with two phrases preceding it: an imperative phrase calling for the removal of unfaithfulness and a prepositional phrase indicating the location of God's dwelling. The structure emphasizes the conditional relationship between the people's actions and God's presence.
The sentence begins with an adverbial clause עַתָּ֞ה, now, indicating immediacy and urgency, setting the tone for God's command.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew זְנוּתָ֛ם is rendered as πορνείαν (porneian), which also means 'fornication' or 'prostitution.' This choice highlights the interpretation of the term in a spiritual sense, focusing on the unfaithfulness to God.
This translation choice aligns with the Hebrew context, emphasizing the seriousness of idolatry as a form of spiritual infidelity.
In plain words — the whole versegenerated
Ezekiel 43:9 shows God asking the people to remove their unfaithfulness and the dead offerings for their kings so that He can dwell among them forever. This verse underscores the importance of spiritual purity and God's desire to be in a close relationship with His people.
Frequently Asked Questionsgenerated
In this context, 'prostitution' refers to the spiritual unfaithfulness of the people towards God, particularly through idolatry and false worship.
The funeral offerings for kings symbolize a form of idolatry and distraction from true worship, which God calls to be removed to restore His presence among His people.
God dwelling among His people signifies His presence, protection, and relationship with them, which is contingent upon their faithfulness and purity.
This verse encourages us to examine our own lives for spiritual unfaithfulness and to seek a pure relationship with God, ensuring that we remove anything that hinders our connection with Him.
Reflection Questionsgenerated
- What are some forms of spiritual unfaithfulness that I need to address in my life?
- How can I ensure that my worship is pure and focused on God alone?
- In what ways can I invite God's presence into my daily life?
- What steps can I take to remove distractions that keep me from a close relationship with God?
The early church on this verse — how the Fathers read it
Jerome comments on the significance of God's eternal dwelling among His people, contrasting it with temporary presences.
He did not dwell for a short time as in the synagogue, but forever, as is shown in the church of Christ.Early Church Fathers on Ezekiel 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 43:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow let them put away their whoredom,.... Idolatry, superstition, and will worship, with which the corrupt church of Rome abounds; and whatever appearance thereof is in the reformed churches: and the
Read John Gill on Ezekiel 43 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. Now let them put away ... the carcasses of their kings.
Read Robert Jamieson on Ezekiel 43 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is either prophetic or perceptive, it doth direct the Jew what he should in duty do under this temple, and foretell what the people of God will do under the gospel. Put away; cast away, as impure and loathsome things should be cast away. Their whoredom, & c.: see . Far from me, my temple and worship. I will dwell in the midst of them, as their light, protection, and glory. The promises which are made in these cases enjoin us duty: men may sin away God’ s presence and blessings. Cast away all sin, that God cast not you away. For ever: see .
Read Matthew Poole on Ezekiel 43 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 43:9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.Ver. 9. Now let them put away their whoredom.] So shall all be well between us. See Jeremiah 3:1 Isaiah 1:18. Piscator; Ictus sapiat. Some read it, Now they will put away, &c.; and so they did, after the captivity, but will not be yet drawn to worship the true God aright. The Lord persuade their hearts thereto. Fiat, Fiat! Do it, Do it! And the carcases.] See on Ezekiel 43:7. And I will dwell in the midst of them for ever.] This is the same with that in Matthew 28:20, "I am with you to the end of the world."
Read John Trapp on Ezekiel 43 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Now let them.—This is not an imperative, but a simple future, as in Ezekiel 43:7. The house of Israel will now put away their abominations, and God will dwell in their midst for ever. Carcases = idols, as in Ezekiel 43:7.
Read Charles John Ellicott on Ezekiel 43 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Now let them put away their whoredom] Their idolatry. And the carcasses of their kings] It appears that God was displeased with their bringing their kings so near his temple. David was buried in the city of David, which was on Mount Zion, near to the temple; and so were almost all the kings of Judah; but God requires that the place of his temple and its vicinity shall be kept unpolluted; and when they put away all kinds of defilement, then will he dwell among them.
Read AdamClarke on Ezekiel 43 →
CambridgeThe Cambridge Bible for Schools and Colleges1–12. The glory of Jehovah enters the house by the E. gate. The sound of his chariot was as the sound of many waters, and his glory lightened the earth (Ezekiel 43:1-4). The prophet hears one speaking to him from the house and saying that the defilements to which the house had been exposed through idolatries and the burial of kings near it shall henceforth cease (Ezekiel 43:6-9). The prophet is commanded to make known the fashion and ordinances of the house to the people (Ezekiel 43:10-12).
Read Cambridge on Ezekiel 43 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side.
Read Daniel Denison Whedon on Ezekiel 43 →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
Now let them remove far from Me their prostitution and the funeral offerings for their kings, and I will dwell among them forever.
Now let them put away their prostitution, and the dead bodies of their kings far from me. Then I will dwell among them forever.
Now let them remove far from Me their prostitution and the funeral offerings for their kings, and I will dwell among them forever.
Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever.
Tyndale line
Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
Now let them put away their whoredom, and the dead bodies of their kings, far from me; and I will dwell in the midst of them for ever.
Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
Now let them put away their lewd deeds, and the carcasses of their kings, far from me, and I will dwell in the midst of them for ever.
Now therefore let them put away their fornication, and the carkeises of their Kings farre from me, and I will dwell among them for euer.
Strictly literal
Now let them put away their fornication, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
Now do they put far off their whoredom, And the carcases of their kings — from Me, And I have dwelt in their midst to the age.
Now they put their whoredom far off, || And the carcasses of their kings—from Me, || And I have dwelt in their midst for all time.
Now will they have to put away their lewdness, and the carcasses of their kings, far from me, and I will dwell in the midst of them for ever.
Now let them remove their faithlessness and the corpses of their kings from before me, and I will live in their midst forever.
From the Latin
Now therefore let them put away their fornications, and the carcasses of their kings far from me: and I will dwell in the midst of them for ever.
Simplified
Now if they get rid of their prostitution and their pagan honoring of their dead kings, and I will live with them forever.
Now let them put their loose ways and the dead bodies of their kings far from me, and I will be among them for ever.
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 for Ezekiel 43:9. However, the Septuagint presents the text with different word order and articles, reflecting its unique translation approach while maintaining the core message.
עַתָּ֞ה יְרַחֲק֧וּ אֶת־ זְנוּתָ֛ם וּפִגְרֵ֥י מַלְכֵיהֶ֖ם מִמֶּ֑נִּי וְשָׁכַנְתִּ֥י בְתוֹכָ֖ם לְעוֹלָֽם׃ ס
8 of the 10 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 43:9
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.
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
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Piel-Juss-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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
זְנוּת (znuwth) refers to fornication and can also imply infidelity or idolatry. It is derived from the root word that means to commit adultery. The term encompasses sexual immorality and is used in various contexts, including religious and metaphorical senses.
זְנוּת n.f.abstr. fornication
sexual
international
religious
base
H2184 זְנוּת
2184 znuwth zen-ooth'
from 2181; adultery, i.e. (figuratively) infidelity,
idolatry:--whoredom.
see HEBREW for 02181
זְנוּת (ze.nut) — fornication.
fornication, harlotry
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
The Hebrew word פֶּ֫גֶר (peger) means 'corpse' or 'carcass' and can refer to the dead body of either a human or an animal. It can also figuratively denote an idolatrous image. The word is derived from a related root, H6296, which is not detailed in the entries.
פֶּ֫גֶר n.m. corpse, carcass
base
H6297 פֶּ֫גֶר corpse, carcass
6297 peger peh'gher
from 6296; a carcase (as limp), whether of man or beast;
figuratively, an idolatrous image:--carcase, corpse, dead
body.
see HEBREW for 06296
פֶּ֫גֶר (pe.ger) — corpse.
1) corpse, carcass, monument, stela
1a) corpse (of man)
1b) carcass (of animals)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
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/Sp1bs
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
