Isaiah 65:4 — Word Study
WLCהַיֹּֽשְׁבִים֙ בַּקְּבָרִ֔ים וּבַנְּצוּרִ֖ים יָלִ֑ינוּ הָאֹֽכְלִים֙ בְּשַׂ֣ר הַחֲזִ֔יר וּמְרַ֥ק פִּגֻּלִ֖ים כְּלֵיהֶֽם׃
BSAsittingyâshab [dwelling, remaining] among the gravesqeber [sepulchres, tombs] spending nightslûwn▸ [lodging, keeping watch] in secret placesnâtsar [hidden, reserved] eatingʼâkal [consuming, devouring] the meatbâsâr [flesh, body] of pigschăzîyr [swine, hogs] and polluted brothpiggûwl [unclean, foul, soup, liquid food] from their bowlskᵉlîy [vessels, utensils]
| Greek | English | Parsing |
|---|---|---|
| הַיֹּֽשְׁבִים֙ | who sit | Particle, verb qal participle (active) masculine plural |
| בַּקְּבָרִ֔ים | among the graves | Preposition, noun common masculine plural absolute |
| וּבַנְּצוּרִ֖ים | and in secret places | Conjunction, preposition, noun common masculine plural absolute |
| יָלִ֑ינוּ | they spend [the] night | Verb, Qal, imperfect third person masculine plural |
| הָאֹֽכְלִים֙ | who eat | Particle, verb qal participle (active) masculine plural |
| בְּשַׂ֣ר | [the] flesh of | Noun common, masculine singular construct |
| הַחֲזִ֔יר | the pig | Particle, noun common masculine singular absolute |
| וּמְרַ֥ק | and broth of | Conjunction, noun common masculine singular construct |
| פִּגֻּלִ֖ים | unclean meat | Noun common, masculine plural absolute |
| כְּלֵיהֶֽם׃ | [is] vessels their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | sitting among the graves, spending nights in secret places, eating the meat of pigs and polluted broth from their bowls. |
| KJV | Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; |
| ASV | that sit among the graves, and lodge in the secret places; that eat swine’s flesh, and broth of abominable things is in their vessels; |
| YLT | Who are dwelling among sepulchres, And lodge in reserved places, Who are eating flesh of the sow, And a piece of abominable things — their vessels. |
| WEB | who sit among the graves, and spend nights in secret places; who eat pig’s meat, and broth of abominable things is in their vessels; |
| BBE | Who are seated in the resting-places of the dead, and by night are in the secret places; who take pig's flesh for food, and have the liquid of disgusting things in their vessels. |
Where they part company is בַּקְּבָרִ֔ים — see How Translations Differ.
The verse comprises a main clause followed by two participial phrases that elaborate on the actions of the subjects.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלין
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 — Isaiah 65:4
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 — Condemnation of Idolatrous Practicesgenerated
Isaiah 65:4 describes the behavior of a people who provoke God by their actions, including dwelling in graves and consuming unclean food. This reflects their spiritual state and rejection of God's commands, as they engage in practices that are contrary to the covenant. The surrounding verses emphasize God's displeasure with their idolatry and uncleanliness, highlighting the seriousness of their transgressions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 19:11–16 | Whoever touches any dead body will be unclean for seven days. |
| 2 | Deuteronomy 18:11 | casts spells, consults a medium or spiritist, or inquires of the dead. |
| 3 | Matthew 8:28 | When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way. |
| 4 | Mark 5:2–5 | As soon as Jesus got out of the boat, He was met by a man with an unclean spirit, who was coming from the tombs. |
| 5 | Luke 8:27 | When Jesus stepped ashore, He was met by a demon-possessed man from the town. For a long time this man had not worn clothing or lived in a house, but he stayed in the tombs. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַיֹּֽשְׁבִים֙, hai.yo.she.Vimgenerated
The word יָשַׁב (yashab) means to sit, dwell, or remain. It indicates a state of being settled in a place, which can imply permanence or habitual action. In this verse, it describes those who are dwelling among graves, suggesting a lifestyle that is in direct opposition to God's desires for holiness.
The participle form indicates ongoing action, emphasizing that these individuals are continually engaging in this behavior. The context suggests a spiritual condition, where the act of dwelling among graves symbolizes a deeper defilement and separation from God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, conveying the idea of people engaging in unclean practices.
Sentence Structuregenerated
The structure of the verse is built around several clauses that describe the actions of the people. The main verb is יֹּֽשְׁבִים֙, who sit, which governs the description of their actions and conditions.
The verse includes multiple prepositional phrases that elaborate on where these actions take place, emphasizing the unclean locations and the nature of the food they consume.
Septuagint Backgroundgenerated
The Septuagint translates הַיֹּֽשְׁבִים֙ as δαιμονίοις, which implies a connection to demonic influences, suggesting a broader interpretation of the spiritual implications of their actions.
This choice widens the understanding of the text, indicating that their dwelling among graves is not just a physical act but also a spiritual alignment with forces opposed to God.
In plain words — the whole versegenerated
Isaiah 65:4 describes people who live among graves and spend their nights in secret places, eating the flesh of pigs and unclean broth. This illustrates their disobedience to God's laws and their spiritual defilement.
Frequently Asked Questionsgenerated
Dwell among graves symbolizes a lifestyle that is spiritually unclean and disconnected from God, representing a rejection of His commands.
In the Old Testament, pigs are considered unclean animals, and consuming their meat represents a violation of dietary laws given to the Israelites.
Secret places imply hidden or reserved areas where unclean practices occur, suggesting a deliberate choice to engage in actions that are contrary to God's will.
The behaviors described in this verse reflect a deep spiritual defilement and a rejection of God's holiness, indicating a people who are far from Him.
Reflection Questionsgenerated
- In what ways might I be dwelling in 'graves' in my own life?
- How can I ensure that my practices align with God's commands?
- What does it mean to me to consume things that are spiritually unclean?
- How can I help others who may be engaging in similar practices to turn back to God?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the spiritual implications of unclean practices and idolatry, drawing connections to the behavior of the people addressed in Isaiah.
Those who dwell in tombs and sleep in the temples of idols, who eat pork meat and unclean broth from their vessels, who say, 'Go away from me, do not come near me,Early Church Fathers on Isaiah 65 →
But what is read in the Septuagint, namely, “to demons that are not,” and is not included in the Hebrew text, must be taken to mean that no demons exist, either in the literal or in the spiritual sense;Early Church Fathers on Isaiah 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 65:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich remain among the graves,.... In order to practise necromancy, to consult the dead, where they imagined demons and departed spirits haunted, and of whom they fancied they might get knowledge of
Read John Gill on Isaiah 65 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels; Which remain among the graves - namely, for purposes of
Read Robert Jamieson on Isaiah 65 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey remained among the graves, either there expecting revelations by dreams, or there consulting with devils, who were thought to delight in such places; or to practise necromancy, all which were forbidden, . And they lodged in the monuments; the Hebrew word here used gives advantage to interpreters to vary in their senses. The word signifies only places kept or observed; some interpret it of idol temples; some of caves and dens, in which the heathens used to worship their idols; some of tombs or monuments for dead persons: besides the idolatry of the thing, there was in it a sinful imitation of the heathens, and a swerving from the rule which God had given them. They also ate swine’ s…
Read Matthew Poole on Isaiah 65 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 65:4 Which remain among the graves, and lodge in the monuments, which eat swine’ s flesh, and broth of abominable [things is in] their vessels;Ver. 4. Which remain among the graves.] Which use necromancy and consult with devils - as Saul did, and died for it - contrary to Deuteronomy 18:11. See Isaiah 8:19 Mark 5:5. This they had learned from the heathens, with whom it was common, as Tertullian teacheth. And lodge in the monuments.] As believing that there they should dream dreams divinatory, or have revelations in the night. By such ill arts as these, Timotheus Herulus made himself bishop of Alexandria, A.D. 467; and Boniface VIII duped Celestine V of the Popedom, A.D. 1295. Some…
Read John Trapp on Isaiah 65 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Which remain among the graves.—Probably the rock graves of Palestine, which, although they were ceremonially unclean, were not unfrequently used as dwellings (Matthew 8:28; Mark 5:3). The charge may be one merely of neglecting the precepts of the Law, but possibly also may imply that the graves were frequented, as in Isaiah 8:19; Isaiah 29:4, for necromantic purposes. Lodge in the monuments . . .—Here, again, the words probably point to practices more or less idolatrous, and common among the heathen of the time. Jerome (in loc.) notes the fact that men went to sleep in the crypts of the Temple of Æsculapius, in the hope of gaining visions of the future, and translates in delubris…
Read Charles John Ellicott on Isaiah 65 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Which remain among the graves] "For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do appear in such places, to those who do believe in them." - Kimchi. In the monuments - "In the caverns"] בנצורים bannetsurim, a word of doubtful signification. An ancient MS. has בצורים batstsurim, another בצרים batstsurim, "in the rocks;" and Le Clec thinks the Septuagint had it so in their copy. They render it by εντοιςστηλαιοις, "in the caves." Which eat swine's flesh] This was expressly forbidden by the law, Leviticus 11:7, but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the…
Read AdamClarke on Isaiah 65 →
CambridgeThe Cambridge Bible for Schools and Colleges4. The first two lines read: Who sit in the graves, and pass the night in secret (lit. guarded) places. The practice of “sitting in graves” is undoubtedly rooted in the worship of ancestors (Schwally, Das Leben nach dem Tode, pp. 68, 71), and the object probably was to obtain oracles from the dead. The phrase “pass the night” seems to point to the custom known to the ancients as incubation: “ubi stratis pellibus hostiarum incubare soliti erant, ut somniis futura cognoscerent” (Jerome). This idea is expressed by the LXX. (which runs the two clauses into one): κοιμῶνταιδιὰἐνύπνια; i.e. for the purpose of obtaining dream-oracles. But whether the “secret places” are connected with the “graves”…
Read Cambridge on Isaiah 65 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhich remain among the graves - That is, evidently for purposes of necromancy and divination. They do it to appear to hold converse with the dead, and to receive communications from them.
Read Albert Barnes on Isaiah 65 →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
sitting among the graves, spending nights in secret places, eating the meat of pigs and polluted broth from their bowls.
who sit among the graves, and spend nights in secret places; who eat pig’s meat, and broth of abominable things is in their vessels;
sitting among the graves, spending nights in secret places, eating the meat of pigs and polluted broth from their bowls.
They sit among the tombs and keep watch all night long. They eat pork, and broth from unclean sacrificial meat is in their pans.
Tyndale line
Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels;
that sit among the graves, and lodge in the secret places; that eat swine’s flesh, and broth of abominable things is in their vessels;
which sit among the graves, and lodge in the secret places; which eat swine’s flesh, and broth of abominable things is in their vessels;
Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels;
Which remaine among the graues, and lodge in the desarts, which eate swines flesh, and the broth of things polluted are in their vessels.
Strictly literal
who sit down among the graves, and lodge in the secret places; who eat swine's flesh, and broth of abominable things [is in] their vessels;
Who are dwelling among sepulchres, And lodge in reserved places, Who are eating flesh of the sow, And a piece of abominable things — their vessels.
Who are dwelling among tombs, || And lodge in reserved places, || Who are eating flesh of the sow, || And a piece of abominations—their vessels.
That sit about among the graves, and lodge in the vaults, that eat the flesh of the swine, and [have] broth of abominations [in] their vessels;
They sit among the graves and keep watch all night, and eat pork with the broth of foul meat in their dishes.
From the Latin
That dwell in sepulchres, and sleep in the temple of idols: that eat swine’s flesh, and profane broth is in their vessels.
Simplified
They spend the night among the graves and in caves, eating pork and cooking other unclean meats.
Who are seated in the resting-places of the dead, and by night are in the secret places; who take pig's flesh for food, and have the liquid of disgusting things in their vessels.
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 Dead Sea Scrolls agree closely, with the same words appearing in both. The Septuagint also matches the Hebrew text word-for-word, reflecting a consistent understanding of the verse across these ancient witnesses.
הַיֹּֽשְׁבִים֙ בַּקְּבָרִ֔ים וּבַנְּצוּרִ֖ים יָלִ֑ינוּ הָאֹֽכְלִים֙ בְּשַׂ֣ר הַחֲזִ֔יר וּמְרַ֥ק פִּגֻּלִ֖ים כְּלֵיהֶֽם׃
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.
היושבים בקברים ובנצירים ילינו האוכלים בשר החוזיר ומרק פגולים בכלי׳המה
10 words on the leather.
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 Isaiah 65:4
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
קֶ֫בֶר (qeber) refers to a grave or sepulchre, indicating a burial place. It is derived from the root word for 'to bury' and is used in contexts related to tombs. The entries consistently define it as a place of interment without notable disagreement.
קֶ֫בֶר 67 n.m. grave, sepulchre
base
H6913 קֶ֫בֶר grave, sepulchre
6913 qeber, keh'-ber
or (feminine) qibrah {kib-raw'}; from 6912; a
sepulchre:--burying place, grave, sepulchre.
see HEBREW for 06912
קֶ֫בֶר (qe.ver) — grave.
grave, sepulchre, tomb
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֲזִיר (chaziyr) refers to swine or boar, often noted as forbidden food in Hebrew texts. It is derived from an unused root that likely means to enclose, suggesting a connection to animals that are penned. The entries consistently emphasize its meaning related to hogs and wild boars.
חֲזִיר n.m. swine, boar
base
H2386 חֲזִיר swine, boar
2386 chaziyr khaz-eer'
from an unused root probably meaning to enclose; a hog
(perhaps as penned):--boar, swine.
חֲזִיר (cha.zir) — swine.
1) hog, swine, boar
1a) swine (as forbidden food)
1b) wild boar
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
מָרָק (maraq) refers to broth or juice extracted from meat, as indicated by its definitions across various lexicons. It is derived from the root word מָרַק (maraq), which suggests a process of rinsing or cooking. The term captures the essence of a liquid food product, primarily used in culinary contexts.
מָרָק n.m. juice stewed out of meat, or broth
base
H4839 מָרָק juice stewed out of meat, or broth
4839 maraq maw-rawk'
from 4838; soup (as if a rinsing):--broth. See also 6564.
see HEBREW for 04838
see HEBREW for 06564
מָרָק (ma.raq) — broth.
broth, juice cooked from meat
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פִּגּוּל (pigguwl) refers to a foul or refuse thing, specifically in the context of unclean sacrificial flesh. The term is derived from a root meaning to stink, indicating something that is ceremonially unclean. It is used technically in sacrificial contexts, highlighting its specific application in the Old Testament.
פִּגּוּל n.m. foul thing, refuse, but only as term. techn. of unclean sacrificial flesh
base
H6292 פִּגּוּל foul thing, refuse, but only as term. techn. of unclean sacrificial flesh
6292 pigguwl pig-gool'
or piggul {pig-gool'}; from an unused root meaning to stink;
properly, fetid, i.e. (figuratively) unclean
(ceremonially):--abominable(-tion, thing).
פִּגּוּל (pig.gul) — refuse.
1) foul thing, refuse
1a) unclean sacrificial flesh (only use)
N-mp — Noun common · masculine plural absoluteHNcmpa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
