Isaiah 66:17 — Word Study
WLCהַמִּתְקַדְּשִׁ֨ים וְהַמִּֽטַּהֲרִ֜ים אֶל־ הַגַּנּ֗וֹת אַחַ֤ר אַחַת֙ בַּתָּ֔וֶךְ אֹֽכְלֵי֙ בְּשַׂ֣ר הַחֲזִ֔יר וְהַשֶּׁ֖קֶץ וְהָעַכְבָּ֑ר יַחְדָּ֥ו יָסֻ֖פוּ נְאֻם־ יְהוָֽה׃
BSAThose who consecrateqâdash [set apart as holy] and purify themselvesṭâhêr [make ceremonially clean] toʼêl enter the grovesgannâh [gardens, sacred places] to followʼachar oneʼechâd [a single idol, a unified false god] in the centertâvek [midst, middle] of those who eatʼâkal the fleshbâsâr [meat, body] of swinechăzîyr [pigs, unclean animals] and verminsheqets [abominable creatures, detestable things] and ratsʻakbâr [mice, small rodents] will perishçûwph▸ [come to an end, be consumed] togetheryachad [unitedly, as one] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| הַמִּתְקַדְּשִׁ֨ים | who consecrate themselves | Particle, verb hithpael participle (active) masculine plural |
| וְהַמִּֽטַּהֲרִ֜ים | and who purify themselves | Conjunction, particle, verb hithpael participle (active) masculine plural |
| אֶל־ | to | Preposition |
| הַגַּנּ֗וֹת | the gardens | Particle, noun common feminine plural absolute |
| אַחַ֤ר | after | Prep |
| אַחַת֙ | one | Adj |
| בַּתָּ֔וֶךְ | in the middle | Preposition, noun common masculine singular absolute |
| אֹֽכְלֵי֙ | [those who] eat | Verb, Qal, participle (active) masculine plural common |
| בְּשַׂ֣ר | [the] flesh of | Noun common, masculine singular construct |
| הַחֲזִ֔יר | the pig | Particle, noun common masculine singular absolute |
| וְהַשֶּׁ֖קֶץ | and the detestable thing | Conjunction, particle, noun common masculine singular absolute |
| וְהָעַכְבָּ֑ר | and the mouse | Conjunction, particle, noun common masculine singular absolute |
| יַחְדָּ֥ו | all together | Adverb |
| יָסֻ֖פוּ | they will come to an end | Verb, Qal, imperfect third person masculine plural |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Those who consecrate and purify themselves to enter the groves—to follow one in the center of those who eat the flesh of swine and vermin and rats—will perish together,” declares the LORD. |
| KJV | They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD. |
| ASV | They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, eating swine’s flesh, and the abomination, and the mouse, they shall come to an end together, saith Jehovah. |
| YLT | Those sanctifying and cleansing themselves at the gardens, After Ahad in the midst, Eating flesh of the sow, And of the abomination, and of the mouse, Together are consumed, An affirmation of Jehovah. |
| WEB | “Those who sanctify themselves and purify themselves to go to the gardens, following one in the middle, eating pig’s meat, abominable things, and the mouse, they shall come to an end together,” says Yahweh. |
| BBE | As for those who keep themselves separate, and make themselves clean in the gardens, going after one in the middle, taking pig's flesh for food, and other disgusting things, such as the mouse: their works and their thoughts will come to an end together, says the Lord. |
Translations agree on the actions described, focusing on consecration and purification.
The structure includes a main clause followed by subordinate phrases that elaborate on the actions and consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 66:17
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 Judgment of Idolatrygenerated
Isaiah 66:17 describes the fate of those who consecrate themselves for idolatrous practices, specifically entering gardens to worship false gods while consuming the flesh of unclean animals. This passage highlights the seriousness of idolatry and the consequences that follow, emphasizing the LORD's declaration of judgment against such actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:29 | Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen. |
| 2 | Isaiah 65:3–4 | to a people who continually provoke Me to My face, sacrificing in the gardens and burning incense on altars of brick, |
| 3 | Leviticus 11:2–8 | “Say to the Israelites, ‘Of all the beasts of the earth, these ones you may eat: |
| 4 | Deuteronomy 14:3–8 | You must not eat any detestable thing. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הַמִּתְקַדְּשִׁ֨ים, ha.mit.ka.de.Shimgenerated
The word קָדַשׁ (qadash) means to consecrate or set apart as holy. It is often used in the context of rituals that involve making something clean or pure, particularly in relation to sacred practices. Here, it indicates a deliberate act of setting oneself apart for a purpose that is contrary to God's commands.
The parsing as a participle in the Hithpael form indicates an ongoing action, suggesting that those who consecrate themselves are actively engaging in this behavior. This reflects a state of being that is both intentional and persistent.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase who consecrate and purify themselves.
Sentence Structuregenerated
The main verb of the sentence is יָסֻ֖פוּ, they will come to an end, which governs the overall structure. The sentence includes multiple phrases that specify who is involved and what actions they are taking.
The arrangement emphasizes the subjects — those who consecrate and purify themselves — and their actions in relation to the unclean practices, culminating in the declaration of judgment.
Septuagint Backgroundgenerated
The Septuagint translates הַמִּתְקַדְּשִׁ֨ים as ἁγνιζόμενοι (hagnizomenoi), which means 'those who are made clean.' This choice narrows the focus to the act of purification, suggesting an interpretation that emphasizes the ritual aspect of their actions.
This highlights a distinction between mere consecration and the deeper implications of being cleansed in a ritual sense, which the Septuagint translators deemed significant.
In plain words — the whole versegenerated
Isaiah 66:17 warns that those who set themselves apart to worship idols and consume unclean animals will face judgment. This verse emphasizes the consequences of idolatry and the importance of purity in worship.
Frequently Asked Questionsgenerated
To consecrate oneself means to set oneself apart for a specific purpose, often in a religious context, indicating a commitment to holiness.
In the Bible, certain animals are deemed unclean based on dietary laws outlined in Leviticus, making their consumption forbidden for the Israelites.
The gardens symbolize places of idolatrous worship where people engage in practices contrary to God's commands.
The LORD declares that those who engage in idolatry and consume unclean animals will perish together, highlighting the seriousness of their actions.
Reflection Questionsgenerated
- In what ways do I see idolatry manifesting in my own life or culture?
- How can I ensure that my worship and practices align with God's commands?
- What does it mean for me to be consecrated and pure in my daily life?
- How can I support others in recognizing and turning away from unclean practices?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the consequences for those who engage in idolatry and consume unclean animals.
Those who were sanctified and considered themselves clean in gardens afterwards: those who ate pork, abomination, and mouse, will be consumed together, says the Lord.Early Church Fathers on Isaiah 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that sanctify themselves,.... This is a description of the enemies of the Lord, and of his people, who shall be slain at this time; not who are sanctified by the Spirit and grace of God, but who
Read John Gill on Isaiah 66 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
Read Robert Jamieson on Isaiah 66 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat the Jews might not think that the judgments threatened concerned only the heathen, he tells them they concerned them, the idol worshippers amongst them; and not idolaters only, but such as broke his laws about meats, which he had prohibited them to eat. Those that sanctified and purified themselves in gardens, gardens in which they worshipped idols, 65:3,4 15:13: the word translated gardens signifieth such as were thick planted with trees, and had groves in them, where they set their idols, ; hence the idol is called the grove, ; they had also in these gardens pools, where they washed themselves in a way of preparation for their idol worship, as the priest by God’ s ordinance was to…
Read Matthew Poole on Isaiah 66 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:17 They that sanctify themselves, and purify themselves in the gardens behind one [tree] in the midst, eating swine’ s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.Ver. 17. In the gardens.] Where these idolaters had set up altars, offered sacrifices, and had their ponds, wherein, when they were about to sacrifice, heathen like, they washed and purified themselves one after another, and not together, which they held to be the best way of purifying. This they did also, not apart and in private, but in the midst, ut hoc mode oculos in nudis lavantium, praesertim muliercularum, corporibus pascerent, that they might feed their eyes with the…
Read John Trapp on Isaiah 66 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) They that sanctify themselves . . .—Better, they that consecrate themselves . . . As in Isaiah 65:3-4, the prophet has in his thoughts the apostates, who gloried in mingling heathen rites with the worship of Jehovah. Such a blending of incompatible elements was, as we have seen, eminently characteristic of the reign of Manasseh. We have no trace of anything corresponding to it among the. Babylonian exiles, either before or after their return. The “consecration” and “purification” are the initiatory rites of heathen mysteries, connected probably with the worship of Baal or Ashtoreth, or, as the context, with its reference to gardens and swine’s flesh, renders probable, with that of…
Read Charles John Ellicott on Isaiah 66 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Behind one tree - "After the rites of Achad"] The Syrians worshipped a god called Adad, Plin. Nat. Hist. xxxvii. 11; Macrob. Sat. i. 23. They held him to be the highest and greatest of the gods, and to be the same with Jupiter and the sun; and the name Adad, says Macrobius, signifies one; as likewise does the word Achad in Isaiah. Many learned men therefore have supposed, and with some probability, that the prophet means the same pretended deity. אחד achad, in the Syrian and Chaldean dialects, is חד chad; and perhaps by reduplication of the last letter to express perfect unity, it may have become חדד chadad, not improperly expressed by Macrobius Adad, without the aspirate. It was…
Read AdamClarke on Isaiah 66 →
CambridgeThe Cambridge Bible for Schools and Colleges17. A renewed description of the apostates, in terms similar to Isaiah 66:3, Isaiah 65:3-5; Isaiah 65:11. Although the judgement is “with all flesh” it has a special significance for these reprobates. The connexion of Isa 66:17 with Isaiah 66:16 is not, however, beyond suspicion. in the gardens] for the gardens, i.e. in order to go into the sacred gardens (ch. Isaiah 65:3) where the illegal rites were to be consummated (“ad sacra in lucis obeunda”). behind one tree in the midst] A difficult and much disputed phrase. The insertion of the word “tree” is purely gratuitous, and indefensible. If the consonantal text be sound the best rendering by far is after one in the midst; i.e. following the…
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Albert Barnes1798–1870Barnes' Notes on the BibleThey that sanctify themselves - That is, who attempt to purify themselves by idolatrous rites, by ablutions, and lustrations.
Read Albert Barnes on Isaiah 66 →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
“Those who consecrate and purify themselves to enter the groves—to follow one in the center of those who eat the flesh of swine and vermin and rats—will perish together,” declares the LORD.
“Those who sanctify themselves and purify themselves to go to the gardens, following one in the middle, eating pig’s meat, abominable things, and the mouse, they shall come to an end together,” says Yahweh.
“Those who consecrate and purify themselves to enter the groves—to follow one in the center of those who eat the flesh of swine and vermin and rats—will perish together,” declares the LORD.
“As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, those who eat the flesh of pigs and other disgusting creatures, like mice – they will all be destroyed together,” says the Lord.
Tyndale line
They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, eating swine’s flesh, and the abomination, and the mouse, they shall come to an end together, saith Jehovah.
They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, eating swine’s flesh, and the abomination, and the mouse; they shall come to an end together, saith the LORD.
They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
They that sanctifie themselues, and purifie themselues in the gardens behinde one tree in the middes eating swines flesh, and such abomination, euen the mouse, shall be consumed together, sayeth the Lord.
Strictly literal
They that sanctify themselves, and purify themselves in the gardens behind one in the midst; that eat swine's flesh, and the abomination, and the mouse, shall perish together, saith Jehovah.
Those sanctifying and cleansing themselves at the gardens, After Ahad in the midst, Eating flesh of the sow, And of the abomination, and of the mouse, Together are consumed, An affirmation of Jehovah.
“Those sanctifying and cleansing themselves [to go] to the gardens, || One after another in the midst, || Eating flesh of the sow, || And of the abomination, and of the muroid, || Are consumed together,” || A declaration of YHWH.
They that sanctify themselves, and purify themselves for the gardens, behind one tree in the midst, they who eat the flesh of the swine, and the abomination, and the mouse, together shall they perish, saith the Lord.
They consecrate themselves and make themselves pure, so they may enter the gardens, following the one in the middle of those who eat the flesh of pig and abominable things like mice. “They will come to an end—this is Yahweh's declaration.
From the Latin
They that were sanctified, and thought themselves clean in the gardens behind the gate within, they that did eat swine’s flesh, and the abomination, and the mouse: they shall be consumed together, saith the Lord.
Simplified
Those who dedicate themselves and make themselves pure in order to enter the sacred gardens, to worship the idol placed in the center, and to eat pork and vermin and rats and other disgusting things—they will all die together, says the Lord.
As for those who keep themselves separate, and make themselves clean in the gardens, going after one in the middle, taking pig's flesh for food, and other disgusting things, such as the mouse: their works and their thoughts will come to an end together, says the Lord.
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 presents a consistent reading of the verse, while the Dead Sea Scrolls contain variations, with some words restored by editors. The Septuagint aligns closely with the Hebrew but has its unique word order and phrasing.
הַמִּתְקַדְּשִׁ֨ים וְהַמִּֽטַּהֲרִ֜ים אֶל־ הַגַּנּ֗וֹת אַחַ֤ר אַחַת֙ בַּתָּ֔וֶךְ אֹֽכְלֵי֙ בְּשַׂ֣ר הַחֲזִ֔יר וְהַשֶּׁ֖קֶץ וְהָעַכְבָּ֑ר יַחְדָּ֥ו יָסֻ֖פוּ נְאֻם־ יְהוָֽה׃
13 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.
המתקדשים [והמטהרים] אל הגנות [אחר] אחת בתוך אכלי בשר החזיר [והשקץ] והעכבר יחדו [יספו] [נאם] יהוה
7 words on the leather — 4 partly restored, 5 supplied entire by an editor.
המתקדשים והמטהרים אל הגנות אחר אחת בתוך אוכלי בשר החוזיר והשקוץ והעכבר יחדיו אמר יהוה
15 words of the verse are on this fragment. The rest of the verse is not on it.
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 66:17
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.
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
Art | V-Hithpael — Particle · verb hithpael participle (active) masculine pluralHTd/Vtrmpa
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
Conj | Art | V-Hithpael — Conjunction · particle · verb hithpael participle (active) masculine pluralHC/Td/Vtrmpa
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
גַּנָּה (gannah) is a feminine noun meaning 'garden' or 'orchard.' It is derived from the root word for 'garden' (גַּן, gan). The entries consistently describe it as a place for growing plants, with no significant disagreement among the lexicons.
גַּנָּה n.f. garden (cf. foregoing [גַּן])—garden, orchard
base
H1593 גַּנָּה, גִּנָּה garden (cf. foregoing [גַּן])—garden, orchard
1593 gannah gan-naw'
feminine of 1588; a garden:--garden.
see HEBREW for 01588
גַּנָּה (gan.nah) — garden.
garden, orchard
Also means: gin.nah (גִּנָּה "garden" H1594)
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
Gardens
Mentioned in Scripture, of Eden (Gen. 2:8, 9); Ahab’s garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).
The “king’s garden” mentioned 2 Kings 25:4, Neh. 3:15, was near the Pool of Siloam.
Are often mentioned in Scripture, though in a sense somewhat peculiar; for in the language of the Hebrews, every place where plants and trees were cultivated with greater care than in the open field, was called a garden. Fruit and shade trees, with aromatic shrubs, sometimes constituted the garden; though roses, lilies, and various gardens were used only for table vegetables, Ge 2:8-10 15:1-21 1Ki 21:2 Ec 2:5,6. They were located if possible beside a river or fountain, Ge 13:10 Nu 24:6. In other places reservoirs were provided, from which the water was distributed in various ways, as occasion required,
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmsc
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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 — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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
שֶׁ֫קֶץ (sheqets) refers to a detestable thing or abomination, often associated with idolatrous objects and filth. It is built from the root meaning of filth and carries a strong connotation of detestation. The term appears in contexts related to uncleanliness and idolatry.
שֶׁ֫קֶץ n.m. detestation, detestable thing
base
H8263 שֶׁ֫קֶץ detestation, detestable thing
8263 sheqets sheh'-kets
from 8262; filth, i.e. (figuratively and specifically) an
idolatrous object:--abominable(-tion).
see HEBREW for 08262
שֶׁ֫קֶץ (she.qets) — detestation.
detestable thing or idol, an unclean thing, an abomination, detestation
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
עַכְבָר (akbar) means 'mouse' in Hebrew. The word is likely derived from a root meaning 'attacking,' referring to the nibbling behavior of mice. All entries consistently define it as a mouse, with no significant disagreement among the lexicons.
עַכְבָר n.m. mouse
base
H5909 עַכְבָר mouse
5909 `akbar ak-bawr'
probably from the same as 5908 in the secondary sense of
attacking; a mouse (as nibbling):--mouse.
see HEBREW for 05908
עַכְבָּר (akh.bar) — mouse.
mouse
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
Mouse
Heb. ‘akhbar, “swift digger”), properly the dormouse, the field-mouse (1 Sam. 6:4). In Lev. 11:29, Isa. 66:17 this word is used generically, and includes the jerboa (Mus jaculus), rat, hamster (Cricetus), which, though declared to be unclean animals, were eaten by the Arabs, and are still eaten by the Bedouins. It is said that no fewer than twenty-three species of this group (‘akhbar=Arab. ferah) of animals inhabit Palestine. God “laid waste” the people of Ashdod by the terrible visitation of field-mice, which are like locusts in their destructive effects (1 Sam. 6:4, 11, 18). Herodotus, the Greek historian, accounts for the destruction of the army of Sennacherib (
(the corn-eater). The name of this animal occurs in (Leviticus 11:29; 1 Samuel 6:4,5; Isaiah 66:17) The Hebrew word is in all probability generic, and is not intended to denote any particular species of mouse. The original word denotes a field-ravager, and may therefore comprehend any destructive rodent. Tristram found twenty-three species of mice in Palestine. It is probable that in (1 Samuel 6:5) the expression "the mice that mar the land" includes and more particularly refers to the short-tailed field-mice (Arvicola agrestis , Flem.), which cause great destruction to the corn-lands of Syria.
In the Scriptures, is used chiefly of the field mouse, but probably includes various species of these animals, some of which were eaten. Moses, Le 11:29, declared it to be unclean, yet it was sometimes eaten; and Isa 66:17, reproaches the Jews with this practice. The hamster and the dormouse, as well as the jerboa, are sometimes used for food by the modern Arabs. Mice made great havoc in the fields of the Philistines, after that people had taken the ark of the Lord; which induced them to send it back with mice and emerods of gold, 1Sa 5:6,9,11 6:4-5. The field mice are equally prevalent in those regions at the present day. See HAMATH.
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
סוּף (soof) is a Hebrew verb meaning to come to an end or cease. It is built from a primitive root and covers meanings related to termination or consumption. The verb appears in both the Qal and Hiphil forms, indicating different nuances of ending or making an end. Its Aramaic equivalent is also noted.
[סוּף] vb. come to an end, cease
Qal come to an end
Hiph. make an end of
base
H5486 [סוּף] come to an end, cease
5486 cuwph soof
a primitive root; to snatch away, i.e. terminate:--consume,
have an end, perish, X be utterly.
סוּף (suph) — to cease.
1) to cease, come to an end
1a) (Qal) to come to an end
1b) (Hiphil) to make an end
Aramaic equivalent: suph (סוּף "be fulfilled" H5487)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
