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Isaiah 66:17 — Word Study

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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]

Word
Listen & take awayIsaiah 66
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 17 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yah.weh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 66:17quick helps
In a sentenceThe LORD warns against those who set themselves apart for idolatry and the consumption of unclean animals.
Who is speakingThe LORD, declaring judgment.
Where we areIn a prophetic warning about the consequences of idolatry.
The hard wordנְאֻם
Take awayThose who engage in idolatry and consume unclean things will face judgment.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbאָכַל The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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

16For by fire and by His sword, the LORD will execute judgment on all flesh, and many will be slain by the LORD.
17“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.
18“And I, knowing their deeds and thoughts, am coming to gather all nations and tongues, and they will come and see My glory.
19I will establish a sign among them, and I will send survivors from among them to the nations—to Tarshish, Put, and the archers of Lud; to Tubal, Javan, and the islands far away who have not heard of My fame or seen My glory. So they will proclaim My glory among the nations.

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

ReferenceText (BSB)
1Isaiah 1:29Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen.
2Isaiah 65:3–4to a people who continually provoke Me to My face, sacrificing in the gardens and burning incense on altars of brick,
3Leviticus 11:2–8“Say to the Israelites, ‘Of all the beasts of the earth, these ones you may eat:
4Deuteronomy 14:3–8You 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

What does it mean to consecrate oneself?

To consecrate oneself means to set oneself apart for a specific purpose, often in a religious context, indicating a commitment to holiness.

Why are swine and vermin considered unclean?

In the Bible, certain animals are deemed unclean based on dietary laws outlined in Leviticus, making their consumption forbidden for the Israelites.

What is the significance of the gardens mentioned?

The gardens symbolize places of idolatrous worship where people engage in practices contrary to God's commands.

What does the LORD declare about those who engage in these practices?

The LORD declares that those who engage in idolatry and consume unclean animals will perish together, highlighting the seriousness of their actions.


Reflection Questionsgenerated

  1. In what ways do I see idolatry manifesting in my own life or culture?
  2. How can I ensure that my worship and practices align with God's commands?
  3. What does it mean for me to be consecrated and pure in my daily life?
  4. 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.

JeromeVerse 17. c. 347–420
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 Bible

They 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 Commentary

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.

Read Robert Jamieson on Isaiah 66 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

That 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 Testaments

Isaiah 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 Bible

Verse 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 Colleges

17. 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…

Read Cambridge on Isaiah 66 →
Albert Barnes1798–1870Barnes' Notes on the Bible

They 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

BSBBerean Standard Bible2020

“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.

WEBWorld English Bible2000

“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.

MSBMajority Standard Bible2022

“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.

NETBNew English Translation2006

“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

KJVKing James Version1611

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.

ASVAmerican Standard Version1901

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.

RVARevised Version, American1894

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.

NWBWebster's Bible1833

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.

GNVGeneva Bible1599

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

DBYDarby Translation1890

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.

YLTYoung's Literal Translation1862

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.

LSVLiteral Standard Version2020

“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.

ILTInterlinear Literal Translation2000

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.

ULBUnlocked Literal Bible2017

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

DRADouay-Rheims (Challoner)1899

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

FBVFree Bible Version2020

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.

BBEBible in Basic English1949

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.

clausenoun phrase · subjectnoun phrasenoun phraseהַ[thoseמִּתְקַדְּשִׁ֨יםwho].consecrate.themselvesוְandnoun phraseהַ[thosenoun phraseclauseverbמִּֽטַּהֲרִ֜יםwho].purify.themselvesprepositional phrase · prepositionalאֶלtonoun phraseהַtheגַּנּ֗וֹתgardensprepositional phrase · prepositionalאַחַ֤רafternoun phrasenumeral phraseאַחַת֙oneprepositional phraseבַּinnoun phrasetheתָּ֔וֶךְmiddlenoun phraseclauseverbאֹֽכְלֵי֙[those.who].eatnoun phrase · objectnoun phraseבְּשַׂ֣ר(of).the.fleshnoun phraseהַofחֲזִ֔ירthe.pigוְandnoun phraseהַthe.detestableשֶּׁ֖קֶץthingוְandnoun phraseהָtheעַכְבָּ֑רmouseadverbialיַחְדָּ֥וall.togetherverbיָסֻ֖פוּthey.will.come.to.an.endclausenoun phrase · predicateנְאֻםthe.utteranceיְהוָֽהof.Yahweh

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.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הַמִּתְקַדְּשִׁ֨ים וְהַמִּֽטַּהֲרִ֜ים אֶל־ הַגַּנּ֗וֹת אַחַ֤ר אַחַת֙ בַּתָּ֔וֶךְ אֹֽכְלֵי֙ בְּשַׂ֣ר הַחֲזִ֔יר וְהַשֶּׁ֖קֶץ וְהָעַכְבָּ֑ר יַחְדָּ֥ו יָסֻ֖פוּ נְאֻם־ יְהוָֽה׃

Septuagintthe Greek the translators chose, word by word
הַמִּתְקַדְּשִׁ֨יםἁγνιζόμενοιוְהַמִּֽטַּהֲרִ֜יםκαθαριζόμενοιאֶל־εἰςהַגַּנּ֗וֹתκήπουςבַּתָּ֔וֶךְἐνאֹֽכְלֵי֙ἔσθοντεςבְּשַׂ֣רκρέαςהַחֲזִ֔ירὕειονוְהַשֶּׁ֖קֶץβδελύγματαוְהָעַכְבָּ֑רνῦνיָסֻ֖פוּἀναλωθήσονταιנְאֻם־εἶπενיְהוָֽה׃κύριος

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.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

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.

Isaiah 66:17קָדַשׁwho consecrwho consecrate קָדַשׁטָהֵרand who purand who purify טָהֵראֶלtotoאֶלגַּנָּהthe gardensthe gardensגַּנָּהאַחַרafterafterאַחַראֶחָדoneoneאֶחָדתָּ֫וֶךְin the middin the middleתָּ֫וֶךְאָכַל[those who][those who] eatאָכַלבָּשָׂר[the] flesh[the] flesh ofבָּשָׂרחֲזִירthe pigthe pigחֲזִירשֶׁ֫קֶץand the detand the detestaשֶׁ֫קֶץעַכְבָרand the mouand the mouseעַכְבָריַ֫חַדall togetheall togetherיַ֫חַדסוּףthey will cthey will come סוּףנְאֻם[the] utter[the] utteranceנְאֻםיהוהYahwehYahwehיהוהאָחַרto delayto delayאָחַרחָדַדto go eithto go either waחָדַדבָּשַׂרto bear tito bear tidingsבָּשַׂרשִׁקֵּץto detestto detestשִׁקֵּץיָחַדbe joinedbe joinedיָחַדנָאַםto prophesto prophesyנָאַםהָיָהto beto beהָיָהגַּןgardengardenגַּןעַכָּבִישׁspiderspiderעַכָּבִישׁשַׁבָּתSabbathSabbathשַׁבָּתטֻמְאָהuncleannesuncleannessטֻמְאָהכָּבַסto washto washכָּבַספָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הנָטַעto plantto plantנָטַעפְּרִיfruitfruitפְּרִירָדַףto pursueto pursueרָדַףזָנָהto fornicato fornicateזָנָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

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.

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
הַמִּתְקַדְּשִׁ֨יםha.mit.ka.de.Shim who consecrate themselves H6942 Particle · verb hithpael participle (active) masculine plural
171× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To consecrate means to set something or someone apart as holy or sacred, like the priests in Exodus. This word is about making something clean or pure. It is used in the Bible to describe sacred rituals and moral purity.
Amplified meaning
set apart as holy
Tyndale gloss
to consecrate: consecate
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Art | V-Hithpael — Particle · verb hithpael participle (active) masculine plural
HTd/Vtrmpa
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
וְהַמִּֽטַּהֲרִ֜יםve.ha.mi.ta.ha.Rim and who purify themselves H2891 Conjunction · particle · verb hithpael participle (active) masculine plural
94× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to be pure, either physically, morally, or ceremonially. It appears in Leviticus for purification rituals and in Psalm 51 where David asks God to purify his heart. This concept is central to Jewish and Christian ideas of cleanliness and holiness.
Amplified meaning
make ceremonially clean
Tyndale gloss
be pure
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H2891 טָהֵר be clean, pure

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | Art | V-Hithpael — Conjunction · particle · verb hithpael participle (active) masculine plural
HC/Td/Vtrmpa
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
הַגַּנּ֗וֹתha.ga.Not the gardens H1593 Particle · noun common feminine plural absolute
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A garden is a place where plants and trees are grown, like the Garden of Eden in the book of Genesis. This word is used to describe a beautiful and peaceful place. It appears in the Bible as a symbol of paradise.
Amplified meaning
gardens, sacred places
Tyndale gloss
garden
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּנָּה n.f. garden (cf. foregoing [גַּן])—garden, orchard

base

Brown-Driver-Briggs glosses

H1593 גַּנָּה, גִּנָּה garden (cf. foregoing [גַּן])—garden, orchard

Strong's Hebrew Dictionary

1593 gannah gan-naw'

feminine of 1588; a garden:--garden.

see HEBREW for 01588

Translators Brief Hebrew Lexicon

גַּנָּה (gan.nah) — garden.

garden, orchard

Also means: gin.nah (גִּנָּה "garden" H1594)

Morphologythe parsing behind the code
Berean parsing
Art | N-fp — Particle · noun common feminine plural absolute
HTd/Ncfpa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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.

American Tract Society Bible Dictionary

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,

- Often made by the banks of rivers

Nu 24:6

- KINDS OF, MENTIONED IN SCRIPTURE

. Herbs

De 11:10; 1Ki 21:2

. Cucumbers

Isa 1:8

. Fruit trees

Ec 2:5,6

. Spices, &c

So 4:16; 6:2

- Often enclosed

So 4:12

- Often refreshed by fountains

So 4:15

- Taken care of by gardeners

Joh 20:15

- Lodges erected in

Isa 1:8

- OFTEN USED FOR

. Entertainments

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
אַחַ֤ר'a.Char after H310 Prep
716× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Tyndale gloss
after
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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.

base

אַחֲרַי adj. Pr 28:23 a man that turneth backwards.

ref

Brown-Driver-Briggs glosses

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.

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Prep
HAcmsc
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
אַחַת֙'e.chad one H259 Adj
971× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Amplified meaning
a single idol, a unified false god
Tyndale gloss
one
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H259 אֶחָד one . one

. = each, every

. = a certain

. = indef. art.

. only, & (fem.) once

. one … another, one … the other

. as ordinal first

. in combin.

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wun.

See NUMBER.

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
בַּתָּ֔וֶךְba.Ta.vekh in the middle H8432 Preposition · noun common masculine singular absolute
418× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to the middle or center of something, such as a group of people or a physical space. It can also mean among or between things, as seen in various Bible translations.
Amplified meaning
midst, middle
Tyndale gloss
midst
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

תָּ֫וֶךְ 416 subst. midst

base

Brown-Driver-Briggs glosses

H8432 תָּ֫וֶךְ subst. midst

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
אֹֽכְלֵי֙'o.khe.Lei [those who] eat H398 Verb · Qal · participle (active) masculine plural common
810× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Tyndale gloss
to eat
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine plural common
HVqrmpc
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
בְּשַׂ֣רbe.Sar [the] flesh of H1320 Noun common · masculine singular construct
270× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for flesh refers to the body or a person, and can also describe living things or animals. In the Bible, it is used to describe humans and animals, as in Genesis and Leviticus.
Amplified meaning
meat, body
Tyndale gloss
flesh
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
הַחֲזִ֔ירha.cha.Zir the pig H2386 Particle · noun common masculine singular absolute
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Chazir refers to swine, including hogs, boars, and wild boars. In the Bible, swine were considered forbidden food for the Israelites.
Amplified meaning
pigs, unclean animals
Tyndale gloss
swine
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֲזִיר n.m. swine, boar

base

Brown-Driver-Briggs glosses

H2386 חֲזִיר swine, boar

Strong's Hebrew Dictionary

2386 chaziyr khaz-eer'

from an unused root probably meaning to enclose; a hog

(perhaps as penned):--boar, swine.

Translators Brief Hebrew Lexicon

חֲזִיר (cha.zir) — swine.

1) hog, swine, boar

1a) swine (as forbidden food)

1b) wild boar

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
The company it keepswords that stand beside it more often than chance
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
וְהַשֶּׁ֖קֶץve.ha.She.ketz and the detestable thing H8263 Conjunction · particle · noun common masculine singular absolute
11× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means something that is detestable or an abomination, like the idols in Deuteronomy 7:25. It refers to things that are considered filthy or unclean.
Amplified meaning
abominable creatures, detestable things
Tyndale gloss
detestation
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֶׁ֫קֶץ n.m. detestation, detestable thing

base

Brown-Driver-Briggs glosses

H8263 שֶׁ֫קֶץ detestation, detestable thing

Strong's Hebrew Dictionary

8263 sheqets sheh'-kets

from 8262; filth, i.e. (figuratively and specifically) an

idolatrous object:--abominable(-tion).

see HEBREW for 08262

Translators Brief Hebrew Lexicon

שֶׁ֫קֶץ (she.qets) — detestation.

detestable thing or idol, an unclean thing, an abomination, detestation

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absolute
HC/Td/Ncmsa
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
וְהָעַכְבָּ֑רve.ha.'akh.Bar and the mouse H5909 Conjunction · particle · noun common masculine singular absolute
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for mouse is used in the Bible to describe a small rodent that nibbles or gnaws. It appears in 1 Samuel 6:4 and Isaiah 66:17, often symbolizing something small or insignificant.
Amplified meaning
mice, small rodents
Tyndale gloss
mouse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַכְבָר n.m. mouse

base

Brown-Driver-Briggs glosses

H5909 עַכְבָר mouse

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

עַכְבָּר (akh.bar) — mouse.

mouse

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absolute
HC/Td/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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 (

Smith's Bible Dictionary

(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.

American Tract Society Bible Dictionary

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.

Nave's Topical Bible

→ Forbidden as food Le 11:29

→ Used as food Isa 66:17

→ Images of 1Sa 6:4,5,11,18

The company it keepswords that stand beside it more often than chance
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
יַחְדָּ֥וyach.Dav all together H3162 Adverb
141× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This adverb means together, describing people doing something in unity, like in Psalm 133:1.
Amplified meaning
unitedly, as one
Tyndale gloss
unitedness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

יַ֫חַד 45 n.[m.] unitedness

as subst.

elsewhere always in acc. as adv. in union, together

base

יָחְדָּו 92 adv. together

base

Brown-Driver-Briggs glosses

H3162a יַ֫חַד unitedness . as subst.

. elsewhere always in acc. as adv. in union, together

H3162b יָחְדָּו adv. together

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

יַ֫חַד (ya.chad) — unitedness.

1) union, unitedness

יָחְדָּו (yach.dav) — together.

adv

together

Morphologythe parsing behind the code
Berean parsing
Adv — Adverb
HD
who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
יָסֻ֖פוּya.Su.fu they will come to an end H5486 Verb · Qal · imperfect third person masculine plural
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to cease or come to an end, often used to describe the end of something, like a period of time or a life. It is used in the Bible to describe the end of a season or a person's life, as seen in the book of Psalms.
Amplified meaning
come to an end, be consumed
Tyndale gloss
to cease
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סוּף] vb. come to an end, cease

Qal come to an end

Hiph. make an end of

base

Brown-Driver-Briggs glosses

H5486 [סוּף] come to an end, cease

Strong's Hebrew Dictionary

5486 cuwph soof

a primitive root; to snatch away, i.e. terminate:--consume,

have an end, perish, X be utterly.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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

Easton's Bible Dictionary

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.”

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
נְאֻם־ne.'um- [the] utterance of H5002 Noun common · masculine singular construct
376× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to an utterance or declaration from God, often through a prophet. It is used in the Bible to describe a revelation or message from God, like in Exodus or Numbers.
Amplified meaning
says, utters
Tyndale gloss
utterance
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

נְאֻם 376 n.m. utterance

base

Brown-Driver-Briggs glosses

H5002 נְאֻם utterance

Strong's Hebrew Dictionary

5002 n'um neh-oom'

from 5001; an oracle:--(hath) said, saith.

see HEBREW for 05001

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

who consecrate themselves and who purify themselves to the gardens after one in the middle [those who] eat [the] flesh of the pig and the detestable thing and the mouse all together they will come to an end [the] utterance of Yahweh
יְהוָֽה׃Yah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, the supreme God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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