Ezekiel 44:29 — Word Study
WLCהַמִּנְחָה֙ וְהַחַטָּ֣את וְהָאָשָׁ֔ם הֵ֖מָּה יֹֽאכְל֑וּם וְכָל־ חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לָהֶ֥ם יִהְיֶֽה׃
BSA◂Theyhêm [the priests, specifically] shall eatʼâkal▸ the grain offeringsminchâh [meal offerings, gifts of thanksgiving] the sin offeringschaṭṭâʼâh [for atonement, to cover guilt] and the guilt offeringsʼâshâm [trespass offerings, for reparation] Everythingkôl [all devoted things] in IsraelYisrâʼêl [the community of God's people] devotedchêrem [set apart, consecrated] to the LORDhâyâh▸ [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| הַמִּנְחָה֙ | the grain offering | Particle, noun common feminine singular absolute |
| וְהַחַטָּ֣את | and the sin offering | Conjunction, particle, noun common feminine singular absolute |
| וְהָאָשָׁ֔ם | and the guilt offering | Conjunction, particle, noun common masculine singular absolute |
| הֵ֖מָּה | they | Pronoun |
| יֹֽאכְל֑וּם | they will eat them | Verb qal imperfect third person masculine plural, suffix |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| חֵ֥רֶם | devoted thing | Noun common, masculine singular absolute |
| בְּיִשְׂרָאֵ֖ל | in Israel | Preposition, noun proper |
| לָהֶ֥ם | to them | Preposition, suffix |
| יִהְיֶֽה׃ | it will belong | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They shall eat the grain offerings, the sin offerings, and the guilt offerings. Everything in Israel devoted to the LORD will belong to them. |
| KJV | They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs. |
| ASV | They shall eat the meal-offering, and the sin-offering, and the trespass-offering; and every devoted thing in Israel shall be theirs. |
| YLT | The present, and the sin-offering, and the guilt-offering, they do eat, and every devoted thing in Israel is theirs. |
| WEB | They shall eat the meal offering, and the sin offering, and the trespass offering; and every devoted thing in Israel shall be theirs. |
| BBE | Their food is to be the meal offering and the sin-offering and the offering for error; and everything given specially to the Lord in Israel will be theirs. |
Where they part company is חֵ֥רֶם — see How Translations Differ.
Two main clauses, each with additional descriptive elements about the offerings and what is devoted.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbהָיָה
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 44:29
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 — Instructions for the Priestsgenerated
Ezekiel 44:29 provides directives regarding the offerings designated for the priests, highlighting their unique role in the community of Israel. This verse is part of a larger section that outlines the responsibilities and privileges of the priests, ensuring that they are supported through the offerings made by the people. The context emphasizes the importance of these offerings in maintaining the relationship between the community and God, as well as the priests' role in mediating that relationship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 2:3–10 | The remainder of the grain offering shall belong to Aaron and his sons; it is a most holy part of the offerings made by fire to the LORD. |
| 2 | Leviticus 6:14–18 | Now this is the law of the grain offering: Aaron’s sons shall present it before the LORD in front of the altar. |
| 3 | Leviticus 7:6 | Every male among the priests may eat of it. It must be eaten in a holy place; it is most holy. |
| 4 | Numbers 18:9–11 | A portion of the most holy offerings reserved from the fire will be yours. From all the offerings they render to Me as most holy offerings, whether grain offerings or sin offerings or guilt offerings, that part belongs to you and your sons. |
| 5 | 1 Corinthians 9:13–14 | Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חֵ֥רֶם, Che.remgenerated
The word חֵ֥רֶם (cherem) signifies something that is devoted or set apart, often with a connotation of being banned or cursed. It can refer to items dedicated to God, indicating their sacred status. The parsing indicates it is a masculine singular noun, emphasizing its importance in the context of offerings.
In this verse, חֵ֥רֶם refers specifically to all things devoted in Israel, highlighting the sacred nature of what is offered to the LORD. The priests are to receive these devoted things as part of their inheritance, underscoring their unique position within the community.
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 verse consists of two main clauses connected by conjunctions. The first clause states what the priests shall eat, with the finite verb יֹֽאכְל֑וּם (they will eat) governing the subject הֵ֖מָּה (they). The second clause details what will belong to them, with יִהְיֶֽה (it will belong) as the finite verb.
The structure emphasizes the relationship between the priests and the offerings, indicating that their sustenance comes from what is devoted to God by the community.
Septuagint Backgroundgenerated
The Septuagint translates חֵ֥רֶם as ἀφόρισμα, which conveys the idea of something set apart. This choice reflects a broader interpretation of the devoted things, emphasizing their sacredness and separation from common use.
The use of ἁμαρτίας for the sin offering also shows a consistent understanding of the offerings' purpose in providing atonement and reconciliation with God.
In plain words — the whole versegenerated
Ezekiel 44:29 explains that the priests are to eat specific offerings, including grain, sin, and guilt offerings. Everything devoted to the LORD in Israel will belong to them, ensuring that they are supported through the community's sacrifices.
Frequently Asked Questionsgenerated
Grain offerings are gifts of food presented to God, often as a sign of gratitude, and can include various forms of grain, as specified in Leviticus.
The priests are given these offerings as their rightful inheritance, ensuring that they are supported and sustained through the sacrifices made by the community.
To be devoted to the LORD means that something is set apart for God's use, often with the implication that it is sacred and should not be used for ordinary purposes.
The sin and guilt offerings are specifically meant for atonement, addressing the need for reconciliation between the people and God due to sin.
Reflection Questionsgenerated
- How can I better understand the significance of offerings in my own worship?
- In what ways can I support those who serve in spiritual leadership within my community?
- What does it mean for me to set apart things in my life for God?
- How can I apply the principles of atonement and reconciliation in my relationships?
The early church on this verse — how the Fathers read it
The early church fathers, including Jerome, reference this verse to discuss the provisions for priests and their role in the community's worship.
They themselves shall eat the victim for sin and for transgression (or for ignorance), and every vow (or separation) in Israel shall be theirs.Early Church Fathers on Ezekiel 44 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 44:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall eat the meat offering, and the sin offering, and the trespass offering,.... Which were typical of Christ; the meat offering, or rather bread offering, it being made of fine flour, was a
Read John Gill on Ezekiel 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs. No JFB commentary on this verse.
Read Robert Jamieson on Ezekiel 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe must not think that the whole of these were eat, God had his part, and the priest his part too; somewhat of each came to the priest. Every dedicated thing; as first-fruits, and tithes, &c., the priest had part of them.
Read Matthew Poole on Ezekiel 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 44:29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.Ver. 29. They shall eat.] See on Ezekiel 44:28.
Read John Trapp on Ezekiel 44 →
CambridgeThe Cambridge Bible for Schools and Colleges29. Cf. Leviticus 2:3; Leviticus 7:9-11, for the meat-offering; Leviticus 6:18; Leviticus 7:6-7; Numbers 18:9-10, for the sin- and trespass-offerings; and for that put to the ban or “devoted” to Jehovah, Leviticus 27:28; Numbers 18:14. For “dedicated” as marg. devoted.
Read Cambridge on Ezekiel 44 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-31. The priests lived from the temple offerings, having as theirs the meat offering (Leviticus 2:1-16; Leviticus 6:14-16; Leviticus 7:9-11; Numbers 28:12-13), the sin offering (Leviticus 6:18-29;
Read Daniel Denison Whedon on Ezekiel 44 →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
They shall eat the grain offerings, the sin offerings, and the guilt offerings. Everything in Israel devoted to the LORD will belong to them.
They shall eat the meal offering, and the sin offering, and the trespass offering; and every devoted thing in Israel shall be theirs.
They shall eat the grain offerings, the sin offerings, and the guilt offerings. Everything in Israel devoted to the LORD will belong to them.
They may eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel will be theirs.
Tyndale line
They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.
They shall eat the meal-offering, and the sin-offering, and the trespass-offering; and every devoted thing in Israel shall be theirs.
They shall eat the meal offering, and the sin offering, and the guilt offering; and every devoted thing in Israel shall be theirs.
They shall eat the meat-offering, and the sin-offering, and the trespass-offering; and every dedicated thing in Israel shall be theirs.
They shall eate the meat offring, and the sinne offring, and the trespas offring, and euery dedicate thing in Israel shall be theirs.
Strictly literal
They shall eat the oblation and the sin-offering and the trespass-offering; and every devoted thing in Israel shall be theirs.
The present, and the sin-offering, and the guilt-offering, they do eat, and every devoted thing in Israel is theirs.
The present, and the sin-offering, and the guilt-offering, they eat, and every devoted thing in Israel is theirs.
The meat-offering, and the sin-offering, and the trespass-offering—these shall they eat; and every devoted thing in Israel shall belong to them.
They will eat the food offerings, the sin offerings, the guilt offerings, and everything devoted to Yahweh in Israel, will be theirs.
From the Latin
They shall eat the victim both for sin and for trespass: and every vowed thing in Israel shall be theirs.
Simplified
They are to eat the grain offerings, sin offerings, and guilt offerings. Everything brought by the people of Israel and dedicated to the Lord will be theirs.
Their food is to be the meal offering and the sin-offering and the offering for error; and everything given specially to the Lord in Israel will be theirs.
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 agree in their wording for this verse, with a direct correspondence in the terms used for the offerings and the devoted things. This consistency highlights the shared understanding of the priests' provisions across these ancient texts.
הַמִּנְחָה֙ וְהַחַטָּ֣את וְהָאָשָׁ֔ם הֵ֖מָּה יֹֽאכְל֑וּם וְכָל־ חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לָהֶ֥ם יִהְיֶֽה׃
10 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 44:29
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.
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
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-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
חֵ֫רֶם (cherem) refers to a devoted thing or something that is banned, often associated with destruction or extermination. It can also mean a net, indicating something that is perforated. The entries highlight its dual usage in contexts of devotion and physical entrapment, with Zechariah 14:11 noted for its application.
חֵ֫רֶם n.m.
devoted thing.
devotion, ban
base
חֵ֫רֶם n.m. net (as something perforated)
base
H2764a חֵ֫רֶם . devoted thing.
. devotion, ban
H2764b חֵ֫רֶם net (as something perforated)
2764 cherem khay'-rem
or (Zecheriah 14:11) cherem {kheh'-rem}; from 2763; physical
(as shutting in) a net (either literally or figuratively);
usually a doomed object; abstr.
extermination:--(ac-)curse(-d, -d thing), dedicated thing,
things which should have been utterly destroyed, (appointed
to) utter destruction, devoted (thing), net.
see HEBREW for 02763
חֵ֫רֶם (che.rem) — devoted thing.
1) a thing devoted, thing dedicated, ban, devotion
2) have been utterly destroyed, (appointed to) utter destruction
חֵ֫רֶם (che.rem) — net.
a net, thing perforated
destruction
N-ms — Noun common · masculine singular absoluteHNcmsa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
