Ezekiel 48:20 — Word Study
WLCכָּל־ הַתְּרוּמָ֗ה חֲמִשָּׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף בַּחֲמִשָּׁ֥ה וְעֶשְׂרִ֖ים אָ֑לֶף רְבִיעִ֗ית תָּרִ֙ימוּ֙ אֶת־ תְּרוּמַ֣ת הַקֹּ֔דֶשׁ אֶל־ אֲחֻזַּ֖ת הָעִֽיר׃
BSAThe entirekôl portiontᵉrûwmâh [all the oblation, the whole allocation] [will be] a squarerᵉbîyʻîy 25,000 [cubits]châmêsh [five and twenty thousand] by 25,000 [cubits]châmêsh [five and twenty thousand] You are to set apartrûwm▸ [offer, make provision for] the holyqôdesh [set-apart, sacred] portiontᵉrûwmâh [contribution, offering] along withʼêl the cityʻîyr [town, possession of the city] propertyʼăchuzzâh [possession, inheritance]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַתְּרוּמָ֗ה | the contribution | Particle, noun common feminine singular absolute |
| חֲמִשָּׁ֤ה | [will be] five | Adj |
| וְעֶשְׂרִים֙ | and twenty | Conjunction |
| אֶ֔לֶף | thousand [cubits] | |
| בַּחֲמִשָּׁ֥ה | by five | Preposition |
| וְעֶשְׂרִ֖ים | and twenty | Conjunction |
| אָ֑לֶף | thousand [cubits] | |
| רְבִיעִ֗ית | fourth | Adj |
| תָּרִ֙ימוּ֙ | you will offer up | Verb, Hiphil, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| תְּרוּמַ֣ת | [the] contribution of | Noun common, feminine singular construct |
| הַקֹּ֔דֶשׁ | holiness | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| אֲחֻזַּ֖ת | [the] possession of | Noun common, feminine singular construct |
| הָעִֽיר׃ | the city | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The entire portion will be a square, 25,000 cubits by 25,000 cubits. You are to set apart the holy portion, along with the city property. |
| KJV | All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. |
| ASV | All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. |
| YLT | All the heave-offering [is] five and twenty thousand by five and twenty thousand, square do ye lift up the heave-offering of the holy [portion] with the possession of the city. |
| WEB | All the offering shall be a square of twenty-five thousand by twenty-five thousand. You shall offer it as a holy offering, with the possession of the city. |
| BBE | The size of the offering all together is to be twenty-five thousand by twenty-five thousand: you are to make the holy offering a square, together with the property of the town. |
Where they part company is הַתְּרוּמָה — see How Translations Differ.
The sentence has a main clause followed by detailed descriptions, emphasizing both the dimensions and the action required.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרוּם
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 48:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Allocation of Sacred Landgenerated
Ezekiel 48:20 provides specific measurements for a designated sacred area, highlighting its importance in the overall layout of the land. This section of Ezekiel emphasizes the holiness of the allocated space, which is to be set apart for God, and reflects the significance of offerings in the worship practices of the Israelites. The instructions given are part of a larger vision of the restored community and the temple, as seen in the preceding chapters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 12:17 | For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears. |
| 2 | Revelation 21:16 | The city lies foursquare, with its width the same as its length. And he measured the city with the rod, and all its dimensions were equal—12,000 stadia in length and width and height. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — תְּרוּמָה, ha.te.ru.Mahgenerated
The word תְּרוּמָה (terumah) refers to a contribution or offering, particularly for sacred purposes. It is derived from the root meaning to lift or separate, indicating something that is set apart for God. This term is often associated with various forms of offerings made by the Israelites, highlighting the act of giving as a significant aspect of worship.
In this verse, תְּרוּמָה emphasizes the importance of the holy portion that is to be allocated, underscoring the need for a designated space for worship and reverence. The parsing as a feminine singular noun indicates it is a specific kind of offering, reinforcing its sacred nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is תָּרִ֙ימוּ֙, you will offer up, which governs the noun phrase that follows. The structure includes a series of numeral phrases detailing the dimensions of the sacred area, indicating a precise measurement that emphasizes its significance.
The sentence is constructed with a clear subject-verb-object format, where the subject is implied, and the predicate provides a detailed description of the area, showcasing the importance of both the dimensions and the act of setting apart the holy portion.
Septuagint Backgroundgenerated
The Septuagint translates תְּרוּמָה as ἀπαρξὴ (aparchē), which means 'first fruits' or 'offering'. This choice highlights the concept of giving the best or the first of one's produce to God, aligning with the idea of a sacred contribution.
This translation reflects a broader understanding of offerings in the context of worship, emphasizing the act of giving as foundational to the relationship between the people and God.
In plain words — the whole versegenerated
Ezekiel 48:20 describes a specific area that is to be set apart as holy, with exact measurements provided. This area will be a square of 25,000 cubits on each side, and it emphasizes the importance of dedicating a portion of land for worship and offerings to God.
Frequently Asked Questionsgenerated
In this context, 'contribution' refers to an offering made to God, specifically a portion that is set apart for sacred use, highlighting the importance of giving in worship.
The precise measurements underscore the significance of the sacred space, ensuring it is clearly defined and respected within the community.
Setting apart a holy portion signifies the importance of dedicating space for worship and acknowledging God's presence among His people.
This verse relates to the theme of restoration and holiness in Ezekiel, as it outlines the future worship practices and the importance of a dedicated space for God.
Reflection Questionsgenerated
- What does it mean to set apart something as holy in my own life?
- How can I contribute to my community in a way that honors God?
- In what ways do I recognize and respect sacred spaces in my life?
- How can I ensure that my offerings, whether time or resources, are dedicated to God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 48:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the oblation shall be five and twenty thousand by five and twenty thousand,.... Or, "every oblation" (w); everyone of the oblations; that for the priests and the sanctuary; that for the Levites,
Read John Gill on Ezekiel 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and
Read Robert Jamieson on Ezekiel 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving particularly measured out ten thousand for the priests, and ten thousand for the Levites, and five thousand for the city broadways, these make in all twenty-five thousand; and the length of each the same, twenty-five thousand; here is evidently a perfect equilateral square, whose sides are twenty-five thousand each. With the possession of the city; the land assigned for the city, being added to that of the priests and Levites, makes their twice ten thousand to amount to twenty-five thousand broad.
Read Matthew Poole on Ezekiel 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 48:20 All the oblation [shall be] five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.Ver. 20. Ye shall offer the holy oblation four square.] See on Ezekiel 48:13. All our dealings must be square, or else we are not of the holy portion, of the new Jerusalem.
Read John Trapp on Ezekiel 48 →CambridgeThe Cambridge Bible for Schools and Colleges20. The verse means that the holy oblation when the possession of the city is included forms a square of 25,000 by 25,000.
Read Cambridge on Ezekiel 48 →Albert Barnes1798–1870Barnes' Notes on the BibleThe holy ... with ... - Or, “a fourth part as the holy oblation, for” etc.
Read Albert Barnes on Ezekiel 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20-22. The entire reservation including the city constituted a square twenty-five thousand by twenty-five thousand, and on the east side of this sacred domain, protecting it on the east and west,
Read Daniel Denison Whedon on Ezekiel 48 →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
The entire portion will be a square, 25,000 cubits by 25,000 cubits. You are to set apart the holy portion, along with the city property.
All the offering shall be a square of twenty-five thousand by twenty-five thousand. You shall offer it as a holy offering, with the possession of the city.
The entire portion will be a square, 25,000 cubits by 25,000 cubits. You are to set apart the holy portion, along with the city property.
The whole allotment will be eight and a quarter miles square, you must set apart the holy allotment with the possession of the city.
Tyndale line
All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.
All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.
All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.
All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.
All the oblation shalbe fiue and twentie thousand with fiue and twentie thousand: you shall offer this oblation foure square for the Sanctuarie, and for the possession of the citie.
Strictly literal
The whole heave-offering shall be five and twenty thousand by five and twenty thousand; ye shall offer the holy heave-offering foursquare with the possession of the city.
All the heave-offering [is] five and twenty thousand by five and twenty thousand, square do ye lift up the heave-offering of the holy [portion] with the possession of the city.
All the raised-offering [is] twenty-five thousand by twenty-five thousand square—you lift up the raised-offering of the holy [portion] with the possession of the city.
All the oblation, five and twenty thousand [rods] by five and twenty thousand square, shall ye set apart as the holy oblation, with the possession of the city.
All the land offering will measure twenty-five thousand cubits by twenty-five thousand cubits. In this way you will make the holy offering of land, together with the land for the city.
From the Latin
All the firstfruits, of five and twenty thousand, by five and twenty thousand foursquare, shall be set apart for the firstfruits of the sanctuary, and for the possession of the city.
Simplified
The whole allocation will be a square, 25,000 cubits by 25,000 cubits. You are to make provision for the holy allocation, together with the area for the city.
The size of the offering all together is to be twenty-five thousand by twenty-five thousand: you are to make the holy offering a square, together with the property of the town.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 14 of the 16 words matching. The Septuagint's structure, however, reflects its own grammatical and stylistic choices, resulting in a slightly different order and emphasis.
כָּל־ הַתְּרוּמָ֗ה חֲמִשָּׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף בַּחֲמִשָּׁ֥ה וְעֶשְׂרִ֖ים אָ֑לֶף רְבִיעִ֗ית תָּרִ֙ימוּ֙ אֶת־ תְּרוּמַ֣ת הַקֹּ֔דֶשׁ אֶל־ אֲחֻזַּ֖ת הָעִֽיר׃
14 of the 16 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 48:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
תְּרוּמָה (terumah) refers to a contribution or offering, particularly for sacred purposes. It denotes something that is lifted or separated, often associated with sacrifices or tributes to God. The term appears primarily in later texts, with a notable reference in Deuteronomy 12:11. It encompasses various forms of offerings, including grain and monetary gifts.
תְּרוּמָה n.f. contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
base
H8641 תְּרוּמָה contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
8641 truwmah ter-oo-maw'
or trumah (Deut. 12:11) {ter-oo-maw'}; from 7311; a present
(as offered up), especially in sacrifice or as tribute:--
gift, heave offering ((shoulder)), oblation, offered(-ing).
see HEBREW for 07311
תְּרוּמָה (te.ru.mah) — contribution.
1) contribution, offering
1a) a heave offering
1b) any offering
1c) an offering to God
1d) an offering (of grain, money, etc)
1e) contribution
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Ro 15:26; 2Co 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Heb 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
HC/Acmpa — ConjunctionHC/Acmpa
twen'-ti.
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbsa — HAcbsa
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Prep | Adj — PrepositionHR/Acbsa
fiv (chamesh; pente).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
HC/Acmpa — ConjunctionHC/Acmpa
twen'-ti.
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbsa — HAcbsa
רְבִיעִי (rbiy`iy) means 'fourth' and can also refer to a 'fourth part' or describe something as 'foursquare.' It is derived from the root word for 'four' and has both masculine and feminine forms. The term appears in contexts where ordinal numbers are used.
רְבִיעִי m., רְבִיעִית f., adj.num.ordin. fourth
base
H7243 רְבִיעִי, רְבִיעִית fourth
7243 rbiy`iy reb-ee-ee'
or rbiiy {reb-ee-ee'}; from 7251; fourth; also
(fractionally) a fourth:--foursquare, fourth (part).
see HEBREW for 07251
רְבִיעִי (re.vi.i) — fourth.
1) fourth
1a) fourth
1b) four square
1c) fourth part
Aramaic equivalent: re.vi.ay (רְבִיעִי "fourth" H7244)
Adj — AdjHAofsa
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
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
תְּרוּמָה (terumah) refers to a contribution or offering, particularly for sacred purposes. It denotes something that is lifted or separated, often associated with sacrifices or tributes to God. The term appears primarily in later texts, with a notable reference in Deuteronomy 12:11. It encompasses various forms of offerings, including grain and monetary gifts.
תְּרוּמָה n.f. contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
base
H8641 תְּרוּמָה contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
8641 truwmah ter-oo-maw'
or trumah (Deut. 12:11) {ter-oo-maw'}; from 7311; a present
(as offered up), especially in sacrifice or as tribute:--
gift, heave offering ((shoulder)), oblation, offered(-ing).
see HEBREW for 07311
תְּרוּמָה (te.ru.mah) — contribution.
1) contribution, offering
1a) a heave offering
1b) any offering
1c) an offering to God
1d) an offering (of grain, money, etc)
1e) contribution
N-fs — Noun common · feminine singular constructHNcfsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אֲחֻזָּה (achuzzah) refers to possession, particularly in the context of land or property, and can imply ownership by inheritance. It is derived from the root word for seizing or holding, indicating something that is held or owned.
אֲחֻזָּה 66 n.f. possession
base
H272 אֲחֻזָּה possession
272 'achuzzah akh-ooz-zaw'
feminine passive participle from 270; something seized, i.e.
a possession (especially of land):--possession.
see HEBREW for 0270
אֲחֻזָּה (a.chuz.zah) — possession.
1) possession, property
1a) land
1b) possession by inheritance
N-fs — Noun common · feminine singular constructHNcfsc
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…